/fa 



IL1BRARJ0F CONGRESS.! 

i ^ /m v i 

! UNITED STATES OP AMERICA, f , 



NOTES, 




EXPLANATORY AND PRACTICAL, 



ON THE 



EPISTLES OE PAUL 



TO TH^ 



EPHESIANS, PHILIPPIANS, AND COLOSSIANS. 



BY ALBERT BARNES. 



m 



NEW YORK: 
HARPER & BROTHERS, 82 CLIFF STREET. 
184 5. 



Entered, according to Act of Congress, in the year 1845, by 

ALBERi BARNES, 

in the office of the clerk of the District Court of the Eastern District 
of Pennsylvania. 



7 / 



J. Fagan, Stereotyper. 



INTRODUCTION. 



$ 1. The Situation of Ephesus, and the Character of its People, 

This epistle purports to have been written to the " Saints in Ephesus, 
and to the faithful in Christ Jesus," though, as we shall see, the fact of 
its having been directed to the church at Ephesus has been called in 
question. Assuming now that it was sent to Ephesus, it is of importance 
to have a general view of the situation of that city, of the character of 
its people, and of the time and manner in which the gospel was intro- 
duced there, in order to a correct understanding of the epistle. Ephesus 
was a celebrated city of Ionia in Asia Minor, and was about 40 miles 
. south of Smyrna, and near the mouth of the river Cayster. The river, 
though inferior in beauty to the Meander which flows south of it, waters a 
fertile vale of the ancient Ionia. Ionia was the most beautiful and fertile 
part of Asia Minor ; was settled almost wholly by Greek colonies ; and 
embosomed Pergamos, Smyrna, Ephesus, and Miletus. See Travels of 
Anacharsis, i. 91. 208 ; vi. 192. 97, 98. The climate of Ionia is repre- 
sented as remarkably mild, and the air as pure and sweet, and this region 
became early celebrated for every thing that constitutes softness and 
effeminacy in life. Its people were distinguished for amiabieness and 
refinement of manners, and also for luxury, for music and dancing, and 
for the seductive arts that lead to vicious indulgence. Numerous festivals 
occupied them at home, or attracted them to neighbouring cities, where 
the men appeared in magnificent habits, and the women in all the ele- 
gance of female ornament, and with all the desire of pleasure. — Anachar. 

Ephesus was not, like Smyrna, distinguished for commercial advantages. 
The consequence has been that, not having such advantage, it has fallen 
into total ruin, while Smyrna has retained some degree of its ancient im- 
portance. It was in a rich region of country, and seems to have risen 
into importance mainly because it became the favourite resort of foreigners 
in the worship of Diana, and owed its celebrity to its temple more than to 
any thing else. This city was once, however, the most splendid city in 
Asia Minor. Stephens, the geographer, gives it the title of Epiphanes- 
tate, or "Most Illustrious;" Pliny styles it " The Ornament of Asia." In 
Roman times it was the metropolis of Asia, and unquestionably rose to a 
degree of splendour that was surpassed by few, if any, oriental cities. 

That for which the city was most "celebrated was the Temple of Diana. 
This temple was 425 feet in length, and 220 in breadth. It was encom- 
passed by 127 pillars, each 60 feet in height, which were presented by as 
many kings. Some of those pillars, it is said, are yet to be seen in the 
mosque of St. Sophia at Constantinople, having been removed there when 
the church of St. Sophia was erected. These, however, were the pillars 
that constituted a part of the temple after it had been burned and was 



IV 



INTRODUCTION, 



repaired, though it is probable that the same pillars were retained in the 
second temple which had constituted the glory of the first. All the pro- 
vinces of Asia Minor contributed to the erection of this splendid temple, 
and two hundred years were consumed in building it. This temple w r as 
set on fire by a man named Herostratus, w T ho ? when put to the torture, 
confessed that his only motive was to immortalize his name. The gene- 
ral assembly of the states of Ionia passed a decree to devote his name to 
oblivion; but the fact of the decree has only served to perpetuate it, 
Cicer. de Nat. Deor. 2. 27. Plutarch, Life of Alex. Comp. Ana char. vL 
189. The whole of the edifice was consumed except the four walls and 
some of the columns. It w y as, how T ever, rebuilt, with the same magnifi- 
cence as before, and was regarded as one of the wonders of the world, 
It is now in utter ruin. After the temple had been repeatedly pillaged 
by the barbarians, Justinian removed the columns to adorn the church of 
St. Sophia at Constantinople. The place where it stood can now be 
identified certainly, if at all, only by the marshy spot on which it was 
erected, and by the prodigious arches raised above as a foundation. The 
vaults formed by them compose a sort of labyrinth, and the water is knee- 
deep beneath, .There is not an apartment entire ; but thick walls, shafts 
of columns, and fragments of every kind, are scattered around in confu- 
sion. Ency. Geog. ii. 273, 274. 

In the reign of Tiberius, Ephesus was greatly damaged by an earth- 
quake ; but it was repaired and embellished by the emperor. In the war 
between Mithridates and the Romans, Ephesus took part with the former, 
and massacred the Romans who dwelt in it. Sylla severely punished this 
cruelty ; but Ephesus was afterwards treated with lenity, and enjoyed its 
own laws, with other privileges, About the end of the eleventh century, 
it was seized by a pirate named Tangripermes, but he was routed by 
John Ducas, the Greek Admiral, in a bloody battle, Theodoras Lascarus, 
a Greek, made himself master of it in 1206. The Mohammedans re- 
covered it in 1283. In the year 1401, Tamerlane employed a whole 
month in plimdering the city and the neighbouring country. Shortly 
after the city was set on fire, and was mostly burnt in a combat between 
the Turkish governor and the Tartars. In 1405, it was taken by Maho- 
met I., and has continued since that time in the possession of the Turks. 
Calmet. 

There is now a small and mean village, named Ayasaluk, near the site 
of the ancient town, consisting of a few cottages, wmich is all that now 
represents this city of ancient splendour. Dr. Chavolla says, " the in- 
habitants are a few Greek peasants, living in extreme wretchedness, de- 
pendence, and insensibility ; the representatives of an illustrious people, 
and inhabiting the wreck of their greatness — some in the substructions 
of the glorious edifices which they raised — some beneath the vaults of the 
stadium, once the crowded scene of their diversions — and some by the 
abrupt precipice in the sepulchres which received their ashes. Its streets 
are obscured and overgrown. A herd of goats was driven to it for shelter 
from the sun at noon, and a noisy flight of crows from the quarries 
seemed to insult its silence. We heard the partridge call in the area of 
the theatre and the stadium, The glorious pomp of its heathen worship 
is no longer numbered ; and Christianity, which was here nursed by 
apostles, and fostered by general councils, until it increased to fulness of 
stature, barely lingers on in an existence hardly visible." Travels, p. 



INTRODUCTION . 



V 



131. Oxford, 1775. A very full and interesting description of Ephesus, 
as it appeared in 1739, may be seen in Pococke's Travels, vol. ii. Part ii. 
pp. 45 — 53, ed. Lond. 1745. Several ruins are described by him, but 
they have mostly now disappeared. The Temple of Diana was on the 
western side of the plain on which the city was built, and the site is now 
in the midst of a morass which renders access difficult The ruins of 
several theatres and other buildings are described by Pococke. 

In the year 1821, Mr. Fisk, the American Missionary, visited the ruins 
of Ephesus, of which he has given the following account " We sent 
back our horses to Aisaluck, and set out on foot to survey the ruins of 
Ephesus. The ground was covered with high grass or grain, and a very 
heavy dew rendered the walking rather unpleasant. On the east side 
of the hill, we found nothing worthy of notice ; no appearance of having 
been occupied for buildings. On the north side was the circus or stadium. 
Its length from east to west is forty rods or one stadium. The north or 
lower side was supported by arches which still remain. The area where 
the races used to be performed, is now a field of wheat. At the west 
end was the gate. The walls adjoining it are still standing, and are of 
considerable height and strength. North of the stadium, and separated 
only by a street, is a large square, inclined with fallen walls, and filled 
with the ruins of various edifices. A street running north and south 
divides this square in the centre. West of the stadium is an elevation 
of ground, level at the top, with an immense pedestal in the centre of it. 
What building stood there it is not easy to say. Between this and the 
stadium was a street passing from the great plain north of Ephesus, into 
the midst of the city. 

" I found on the plains of Ephesus some Greek peasants, men and 
women, employed in pulling up tares and weeds from the wheat. I as- 
certained, however, that they all belonged to villages at a distance, and 
came there to labour. Tournefort says, that when he was at Ephesus, 
there were thirty or forty Greek families there. Chandler found only 
ten or twelve individuals. Now no human being lives in Ephesus ; and 
in Aisaluck, which may be considered as Ephesus under another name, 
though not on precisely the same spot of ground, there are merely a few 
miserable Turkish huts. 

" The plain of Ephesus is now very unhealthy, owing to the fogs and 
mists which almost continually rest upon it The land, however, is rich, 
and the surrounding country is both fertile and healthy. The adjacent 
hills would furnish many delightful situations for villages, if the diffi- 
culties were removed which are thrown in the way by a despotic govern- 
ment, oppressive agas, and wandering banditti" Missionary Herald for 
1821, p. 319. 

The following cuts represent — the first, a general view of the ruins 
of Ephesus, and the second, from the Pictorial Bible, a view of one part 
of that city. 



1* 



INTRODUCTION. 



viii 



INTRODUCTION, 



5 2. The Introduction of the Gospel at Ephesus. 

It is admitted by all that the gospel was introduced into Ephesus by the 
apostle Paul. He first preached there when on his way from Corinth to 
Jerusalem, about the year 54. Acts xviii. 19. On this visit he went 
into the synagogue, as was his usual custom, and preached to his own 
countrymen, but he does not appear to have preached publicly to the 
heathen. He was requested to remain longer with them, but he said he 
must by all means be in Jerusalem at the approaching feast — probably 
the passover. Acts xviii. 21. He promised, however, to visit them again 
if possible, and sailed from Ephesus to Jerusalem. Two persons had 
gone with Paul from Corinth — Priscilla and Aquila — whom he appears 
to have left at Ephesus, or who at any rate soon returned there. Acts 
xviii. 18. 26. During the absence of Paul, there came to Ephesus a cer- 
tain Jew, born hi Alexandria, named Apollos, an eloquent man, and 
mighty in the Scriptures, who had received the baptism of John, and who 
taught the doctrine that John had taught. Acts xviii. 24. 25. What was 
the precise nature of that doctrine it is difficult now to understand. It 
seems to have been in substance that repentance was necessary, that 
baptism was to be performed, and that the Messiah was about to appear. 
This doctrine Apollos had embraced with zeal, was ready to defend 
it, and was in just the state of mind to welcome the news that the Mes- 
siah had come. This zealous and talented man, Priscilla and Aquila in- 
structed more fully in the doctrines of the Christian religion, and com- 
municated to him the views which they had received from Paul. Acts 
xviii. 26. Paul having gone to Jerusalem as he purposed, returned again 
to Asia Minor, and taking Phrygia and Galatia in his way, revisited 
Ephesus, and remained there about three years. Acts xviii. 23 ; xix. 1, 
seq. It was during this time that the church was founded, which after- 
wards became so prominent, and to which this epistle was written. The 
principal events in the life of Paul there were, (1.) his baptizing the 
twelve persons whom he found there, who were disciples of John. Notes, 
Acts xix. 1 — 7. (2.) Paul went into the synagogue there, and engaged 
in an earnest discussion with the Jews, about three months, respecting 
the Messiah. Acts xix. 8 — 10. (3.) When many of the Jews opposed 
him, he left the synagogue, and obtained a place to preach in, in the 
school-room of a man by the name of Tyrannus. In this place he con- 
tinued to preach without molestation for two years, and proclaimed the 
gospel so that a large portion of the inhabitants had an opportunity of 
hearing it. (4.) The cause of religion was greatly promoted by the 
miracles which Paul wrought. Acts xix. 11 — 17. (5.) Paul remained 
there until his preaching excited great commotion, and he was at last 
driven away by the tumult which was excited by Demetrius. Acts xix. 
23 — 41. At this time the gospel had secured such a hold on the people 
that there was danger that the temple of Diana would be forsaken, and 
that all who were dependent on the worship of Diana for a livelihood 
would be thrown out of employment. It is not probable that Paul visited 
Ephesus after this, unless it was after his first imprisonment at Rome. 
See Intro, to II. Timothy. On his way from Macedonia to Jerusalem he 
came to Miletus, and sent for the elders of Ephesus, and gave them his 
deeply affecting parting address, expecting to see them no more. Acts 
xx. 16, seq. 



INTRODUCTION. 



ix 



Paul remained longer at Ephesus than he did at any other one place 
preaching the gospel. He seems to have set himself deliberately to work 
to establish a church there, which would ultimately overthrow idolatry. 
Several reasons may have led him to depart so far from his usual plan, 
by labouring so long in one place. One may have been that this was 
the principal seat of idolatry then in the world. The evident aim of Paul 
in his ministry was, to reach the centres of influence and power. Hence 
he mainly sought to preach the gospel in large cities, and thus it was that 
Antioch, and Ephesus, and Corinth, and Athens, and Philippi, and Rome, 
shared so largely in his labours. Not ashamed of the gospel any where, 
he yet sought mainly that its power should be felt where wealth, and 
learning, and genius, and talent were concentrated. The very places, 
therefore, where the most magnificent temples were erected to the gods, 
and where the worship of idols was celebrated with the most splendour 
and pomp, and where that worship was defended most strongly by the 
civil arm, were those in which the apostles sought first to preach the 
gospel. Ephesus, therefore, as the most splendid seat of idolatry at that 
time in the whole Pagan world, particularly attracted the attention of the 
apostle, and hence it was that he was willing to spend so large a part of 
his .public life in that place. It may have been for this reason that John 
afterwards made it his permanent abode, and spent so many years there 
as the minister of the church which had been founded by Paul. See J 3. 
Another reason why Paul sought Ephesus as a field of labour may have 
been, that it was at that time not only the principal seat of idolatry, but 
was a place of great importance in the civil affairs of the Roman empire. 
It was the residence of the Roman Proconsul, and the seat of the courts 
of justice in Asia Minor, and consequently was a place to which there 
would be attracted a great amount of learning and talent. Macknight. 
The apostle, therefore, seems to have been anxious that the full power of 
the gospel should be tried there, and that Ephesus should become as im- 
portant as a centre of influence in the Christian world, as it had been in 
Paganism and in civil affairs. 

\ 3. Notices of the History of the Church at Ephesus. 

The church at Ephesus was one of the seven churches of Asia, and the 
first one mentioned to which John was directed to address an epistle from 
Patmos. Rev. ii. 1 — 7. Little is said of it in the New Testament from 
the time when Paul left it until the book of Revelation was written. The 
tradition is, that Timothy was a minister at Ephesus, and was succeeded 
by the apostle John ; but whether John came there while Timothy was 
living, or not until his removal or death, even tradition does not inform 
us. In the subscription to the sacred epistle to Timothy, it is said of 
Timothy that he was " ordained the first Bishop of the church of the 
Ephesians ;" but this is of no authority whatever. All that can be with 
certainty learned about the residence of Timothy at Ephesus, is what the 
Apostle Paul says of him in his first epistle to Timothy. Ch. i. 3. " As 
I besought thee to abide still at Ephesus, when I went into Macedonia, 
that thou mightest charge some that they teach, no other doctrine." 
From this it would appear that the residence of Timothy at Ephesus was 
a temporary arrangement, designed to secure a result which Paul wished 
particularly to secure, and to avoid an evil which he had reason to dread 



X 



INTRODUCTION* 



would follow from his own absence. Tlmt it was a temporary arrange- 
ment, is apparent from the fact that Paul soon after desired him to come 
to Rome, 2 Tim. iv. 9. 11. The second epistle of Paul to Timothy was 
written but a few years after the first. According to Lardner, the first 
was written in the year 56, and the second in the year 62 ; according to 
Hug, the first was written in the year 59, and the second in the year 61 ; 
according to the Editor of the Polyglott Bible, the first was written A. D. 
65, and the second A. D. 66. According to either calculation the time 
of the residence of Timothy in Ephesus was brief. There is not the 
slightest evidence from the ,New Testament that he was a permanent 
Bishop of Ephesus, or indeed that he was a Bishop at all in the modern 
sense of the term. Those who may be disposed to look further into this 
matter, and to examine the relation which Timothy sustained to the 
church of Ephesus, and the claim which is sometimes set up for his 
having sustained the office of a Bishop, may find an examination in the 
Review of Bishop Onderdonk's Tract on Episcopacy, published in the 
Quarterly Christian Spectator in March 1834, and March 1835, and re- 
published in 1843 under the title of " The Organization and Government 
of the Apostolic Church," pp. 99—107. 

Whatever was the relation which he sustained to the church in Ephe- 
sus, it is agreed on all hands that John the apostle spent there a consider- 
able portion of his life. At what time he went to Ephesus, or why he 
did it, is not now known. The common opinion is, that he remained at 
or near Jerusalem for some fifteen years after the crucifixion of the Lord 
Jesus, during which time he had the special charge of Mary the mother 
of the Saviour ; that he then preached the gospel to the Parthians and 
the Indians, and that he then returned and went to Ephesus, hi or near 
which he spent his latter days, and in which, at a very advanced age, he 
died. It was from Ephesus that, under the Emperor Domitian, A. D. 95, 
he was banished to the island of Patmos, from which he returned A. D. 
97, on the accession of Nerva to the crown, who recalled all who had 
been banished. John is supposed v at that time to have been about ninety 
years of age. He is said to have died at Ephesus in the third year 
of Trajan, A. D. 100, aged about ninety-four years. For a full and 
interesting biography of the Apostle John, the reader may consult the 
" Lives of the Apostles," by David Francis Bacon, pp. 307 — 376. 

Of the subsequent history of the church at Ephesus, little is known, 
and it would not be necessary to dwell upon it in order to an exposition 
of the epistle before us. It is sufficient to remark, that the " candlestick 
is removed out of its place," (Rev. ii. 5,) and that all the splendour of 
the temple of Diana, all the pomp of her worship, and all the glory of 
the Christian church there, have alike faded away. 

5 4. The time and place of writing the Epistle. 

It has never been denied that the Apostle Paul was the author of this 
epistle, though it has been made a question whether it were written to 
the Ephesians or to the Laodiceans. See \ 5. Dr. Paley (Horcz Paulines) 
has shown that there is conclusive internal proof that this epistle was 
written by Paul. This argument is derived from the style, and is carried 
out by a comparison of this epistle with the other undoubted writings of 
the apostle. The historical evidence on this point also is undisputed. 



INTRODUCTION. 



xi 



It is generally supposed, and indeed the evidence seems to be clear, 
that this epistle was written during the imprisonment of the apostle at 
Rome ; but whether it was during his first or his second imprisonment, 
is not certain. Paul was held in custody for some two years in Cesarea, 
(Acts xxiv. 27,) but there is no evidence that during that time, he ad- 
dressed any epistle to the churches which he had planted. That this was 
written when he was a prisoner, is apparent from the epistle itself. " The 
two years in which Paul was imprisoned at Cesarea," says Wall, as 
quoted by Lardner, 44 seem to have been the most inactive part of St. 
Paul's life. There is no account of any proceedings or disputations, or of 
any epistles written in this space." This may have arisen, Lardner sup- 
poses, from the fact that the Jews made such an opposition that the Ro- 
man governor would not allow him to have any intercourse with the 
people at large, or procure any intelligence from the churches abroad. 
But when he was at Rome, he had more liberty. He was allowed to 
dwell in his own hired house, (Acts xxviii. 30,) and had permission to ad- 
dress all who came to him, and to communicate freely with his friends 
abroad. It was during this period that he wrote at least four of his 
epistles — to the Ephesians, the Philippians, the Colossians, and Philemon. 
Grotius, as quoted by Lardner, says of these epistles, that though all 
Paul's epistles are excellent, yet he most admires those written by him 
when a prisoner at Rome. Of the epistle to the Ephesians, he says it 
surpasses all human eloquence — rerum sublimitatem adasquans verbis 
sublimioribus, quam ulla unquam habuit lingua humana — describing the 
sublimity of the things by corresponding words more sublime than are 
found elsewhere in human language. The evidence that it was written 
when Paul was a prisoner, is found in the epistle itself. Thus in ch. iii. 
1, he says, " I Paul, the prisoner of Jesus Christ — b Siauios tov xpivrov — 
for you Gentiles." So he alludes to his afflictions in ch. iii. 13. " I de- 
sire that ye faint not at my tribulations for you." In ch. iv. 1, he calls 
himself the " prisoner of the Lord," or in the margin, " in the Lord" — - 
h Seafuos Iv Kvpiu. And in ch. vi. 19, 20, there is an allusion which seems 
to settle the inquiry beyond dispute, and to prove that it was written 
while he was at Rome. He there says that he was an " ambassador in 
bonds" — -iva\vG£i—in chains, manacles, or shackles ; and yet he desires 
(ver. 19, 20) that they would pray for him, that utterance might be given 
him to open his mouth boldly to make known the mystery of the gospel, 
that he might speak boldly, as he ought to speak. Now this is a remark- 
able circumstance. A man in custody, in bonds or chains, and that too 
for being an 44 ambassador," and yet asking the aid of their prayers, that 
in these circumstances he might have grace to be a bold preacher of the 
gospel. If he was in prison this could not well be. If he was under a 
strict prohibition it could not well be. The circumstances of the case 
tally exactly with the statement in the last chapter of the Acts of the 
Apostles, that Paul was in custody in Rome ; that he was permitted to 
44 dwell by himself with a soldier that kept him," (ver. 16 ;) that he was 
permitted to call the Jews together, and to debate with them freely, (vs. 
17 — 28 ;) and that Paul dwelt in his own hired house for two years, and 
44 received all that came in with him, preaching the kingdom of God," 
&c. (vs. 30, 31.) So exactly do these circumstances correspond, that I 
have no doubt that was the time when the epistle was written. And so 
unusual is such a train of circumstances — so unlikely would it be to 



xii 



INTRODUCTION, 



occur to a man to forge such a coincidence, that it furnishes a striking 
proof that the epistle was written, as it purports to be, by Paul. An im- 
postor would not have thought of inventing such a coincidence. If it 
had occurred to him to make any such allusion, the place and time would 
have been more distinctly mentioned, and not have been left as a mere 
incidental allusion. The Apostle Paul is supposed to have been at Rome 
as a prisoner twice, (Comp. Intro, to 2 Tim.,) and to have suffered 
martyrdom there about A. D. 65 or 66. If the epistle to the Ephesians 
was written during his second imprisonment at Rome, as is commonly 
supposed, then it must have been somewhere between the years 63 and 
65. Lardner and Hug suppose that it was written April 61 ; Macknight 
supposes it was in 60 or 61 ; the Editor of the Polyglott Bible places it at 
64. The exact time when it was written cannot now be ascertained, and 
is not material. 

\ 5. To whom was the Epistle written ? 

The epistle purports to have been written to the Ephesians — " to the 
saints which are at Ephesus," — i. 1. But the opinion that it was written 
to the Ephesians, has been called in question by many expositors. Dr. 
Paley (Hor. Paul.) supposes that it was written to the Laodiceans. 
Wetstein also maintained the same opinion. This opinion was expressly 
stated also by Marcion, a " heretic" of the second century. Michaelis 
(Intro.) supposes that it was a "circular epistle/ addressed not to any 
church in particular, but intended for the Ephesians, Laodiceans, and 
some other churches of Asia Minor. He supposes that the apostle had 
several copies taken ; that he made it intentionally of a very general 
character, so as to suit all ; that he affixed with his own hand the sub- 
scription, ch. vi. 24, to each copy — " Grace be with all them that love our 
Lord Jesus Christ in sincerity ;" that at the beginning of the epistle the 
name was inserted of the particular church to which it was to be sent — 
as "to the church in Ephesus" — "in Laodicea," &c. When the several 
works composing the New Testament were collected into a volume, he 
supposes that it so happened, that the copy of this epistle which was used, 
was one obtained from Ephesus, containing a direction to the saints there. 
This is also the opinion of Archbishop Usher and Koppe. It does not 
comport with the design of these Notes, to go into an extended examina- 
tion of this question ; and after all that has been written on it, and the 
different opinions which have been entertained, it certainly does not be- 
come any one to be very confident. It is not a question of great import- 
ance, as it involves no point of doctrine or duty ; but those who wish to 
see it discussed at length, can be satisfied by referring to Paley's Horce 
Paulince ; to Michaelis' Intro., vol. iv. ch. xx., and to the Prolegomena of 
Koppe. The arguments which are alleged to prove that it was addressed 
to the church at Laodicea, or at least not to the church at Ephesus, are 
summarily the following : — (1.) The testimony of Marcion, a heretic of 
the second century, who affirms that it was sent to the church in Laodicea, 
and that instead of the reading (ch. i. 1) "in Ephesus," in the copy 
which he had it was " in Laodicea." But the opinion of Marcion is now 
regarded as of little weight. It is admitted that he was in the habit of 
altering the Greek text to suit his own views. (2.) The principal objec- 
tion to the opinion that it was written to the church at Ephesus, is found 



INTRODUCTION. 



xiii 



in certain internal marks, and particularly in the want of any allusion to 
the fact that Paul had ever been there, or to any thing that particularly 
related to the church there. This difficulty comprises several particulars. 
(a) Paul spent nearly three years in Ephesus, and was engaged there in 
deeply interesting transactions and occurrences. He had founded the 
church, ordained its elders, taught them the doctrines which they held, 
and had at last been persecuted there and driven away. If the epistle 
was written to them, it is remarkable that there is in the epistle no allu- 
sion to any one of these facts or circumstances. This is the more remark- 
able, as it was his usual custom to allude to the events which had occurred 
in the churches which he had founded, (see the epistles to the Corinthians 
and Philippians,) and as on two other occasions at least he makes direct 
allusion to these transactions at Ephesus. See Acts xx. 18 — 35, 1 Cor. 
xv. 32. (b) In the other epistles which Paul wrote, it was his custom to 
salute a large number of persons by name ; but in this epistle there is no 
salutation of any kind. There is a general invocation of " peace to the 
brethren," (ch. vi. 23,) but no mention of an individual by name. There 
is not even an allusion to the " elders " whom, with so much affection, he 
had addressed at Miletus, (Acts xx.,) and to whom he had given so solemn 
a charge. This is the more remarkable, as in this place he had spent 
three years in preaching the gospel, and must have been acquainted with 
all the leading members in the church. To the church at Rome, which 
he had never visited when he wrote his epistle to the Romans, he sends a 
large number of salutations, (ch. xvi.) ; to the church at Ephesus, where 
he had spent a longer time than in any other place, he sends none, (c) 
The name of Timothy does not occur in the epistle. This is remarkable, 
because Paul had left him there with a special charge, (1 Tim. i. 3,) and 
if he was still there, it is singular that no allusion is made to him, and no 
salutation sent to him. If he had left Ephesus, and had gone to Rome to 
meet Paul as he requested, (2 Tim. iv. 9,) it is remarkable that Paul did 
not join his name with his own in sending the epistle to the church, or at 
least allude to the fact that he had arrived. This is the more remark- 
able, because in the Epistles to the Philippians, Colossians, and 1 and 2 
Thessalonians, the name of Timothy is joined with that of Paul at the 
commencement of the epistle, (d) Paul speaks of the persons to whom 
this epistle was sent, as if he had not been with them, or at least in a 
manner which is hardly conceivable, on the supposition that he had been 
the founder of the church. Thus in ch. i. 15, 16, he says, " Wherefore 
also after I heard of your faith in Christ Jesus," &c. But this circum- 
stance is not conclusive. Paul may have been told of the continuance 
of their faith, and of their growing love and zeal, and he may have 
alluded to that in this passage, (e) Another circumstance on which some 
reliance has been placed, is the statement in ch. iii. 1, 2. " For this 
cause, I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have 
heard of the dispensation of the grace of God which is given to you- 
ward," &c. It is argued (see Michaelis) that this is not language which 
would have been employed by one who had founded the church, and with 
whom they were all acquainted. He would not have spoken in a man- 
ner implying any doubt whether they had ever heard of him and his 
labours in the ministry on account of the Gentiles. Such are the con- 
siderations relied on to show that the epistle could not have been written 
to the Ephesians. 
2 



xiv 



INTRODUCTION. 



On the other hand there is proof of a very strong character that it was 
written to them. That proof is the following : 

1. The common reading in ch. i. 1, "To the saints which are in 
Ephesus." It is true, as we have seen, that this reading has been called 
in question. Mill says that it is omitted by Basil, (Lib. 2. Adversus 
Eunomium,) as he says, " on the testimony of the fathers and of ancient 
copies." Griesbach marks it with the sign om., denoting that it was 
omitted by some, but that in his judgment it is to be retained. It is found 
in the Vulgate, the Syriac, the Arabic, and the Ethiopic in Walton's 
Polyglott. Rosenmuller remarks that "most of the ancient codices, and 
all the ancient versions, retain the word." To my mind this fact is con- 
clusive. The testimony of Marcion is admitted to be of almost no au- 
thority : and as to the testimony of Basil, it is only one against the testi- 
mony of all the ancients, and is at best negative in its character. See 
the passage from Basil, quoted in Hug's Introduction. 

2. A slight circumstance may be adverted to as throwing light inci- 
dentally on this question. This epistle was sent by Tychicus. Ch. vi. 
21. The Epistle to the Colossians was also sent from Rome by the same 
messenger. Col. iv. 7. Now there is a strong improbability in the opinion 
held by Michaelis, Koppe and others, that this was a circular letter, sent 
to the churches at large, or that different copies were prepared, and the 
name Ephesus inserted in one, and Laodicea in another, &c. The im- 
probability is this, that the apostle would at the same time send such a 
circular letter to several of the churches, and a special letter to the 
church at Colosse. What claim had that church to special notice] 
What pre-eminence had it over the church at Ephesus ] And why should 
he send them a letter bearing so strong a resemblance to that addressed 
to the other churches, when the same letter would have suited the church 
at Colosse as well as the one which was actually sent to them ; for there 
is a nearer resemblance between these two epistles, than any other two 
portions of the Bible. Besides, in 2 Tim. iv. 12, Paul says that he had 
sent " Tychicus to Ephesus ;" and what is more natural than that at that 
time he sent this epistle by him ? 

3. There is the utter want of evidence from MSS. or versions, that this 
epistle was sent to Laodicea, or to any other church, except Ephesus. 
Not a MS. has been found having the name Laodicea in ver. i. 1. ; and 
not one w T hich omits the words " in Ephesus." If it had been sent to 
another church, or if it had been a circular letter addressed to no par- 
ticular church, it is scarcely credible that this could have occurred. 

These considerations make it plain to me that this epistle was ad- 
dressed, as it purports to have been, to the church in Ephesus. I confess 
myself wholly unable, however, to explain the remarkable circumstances 
that Paul does not refer to his former residence there ; that he alludes to 
none of his troubles or his triumphs ; that he makes no mention of the 
" elders," and salutes no one by name ; and that throughout he addresses 
them as if they were to him personally unknown. In this respect it is 
unlike all the other epistles which he ever wrote, and all which we should 
have expected from a man in such circumstances. May it not be ac- 
counted for from this very fact, that an attempt to specify individuals 
where so many were known, would protract the epistle to an unreason- 
able length? There is, indeed, one supposition suggested by Dr. Mac- 
knight, which may possibly explain to some extent the remarkable circum- 



INTRODUCTION. 



XV 



stances above referred to. It is, that a direction may have been given by 
Paul to Ty chic us, by whom he sent the letter, to send a copy of it to the 
Laodiceans, with an order to them to communicate it to the Colossians. 
In such a case every thing local would be designedly omitted, and the 
epistle would be of as general a character as possible. This is, however, 
mere conjecture, and does not remove the whole of the difficulty. 

5 6. The object for which the epistle was written. 

Very various opinions have been formed in regard to the design for 
which this epistle was written. Macknight supposes that it was with 
reference to the Eleusinian mysteries, and to various religious rites in the 
Temple of Diana, and that Paul intended particularly to state the " mys- 
teries" of the gospel in contradistinction from them. But there is no 
clear evidence that the apostle had any such object, and it is not neces- 
sary to go into an explanation of those mysteries in order to an under- 
standing of the epistle. The epistle is such as might be addressed to any 
Christians, though there are allusions to customs which then prevailed, 
and to opinions then held, which it is desirable to understand in order to 
a just view of it. That there were Jews and Judaizing Christians in 
Ephesus, may be learned from the epistle itself. That there were those 
there who supposed that the Jews were to have a more elevated rank than 
the Gentiles, may also be learned from the epistle ; and one object was to 
show that all true Christians, whether of Jewish or Heathen origin, 
were on a level, and were entitled to the same privileges. That there 
was the prevalence of a false and dangerous philosophy there, may also 
be learned from the epistle ; and that there were those who attempted to 
cause divisions, and who had violated the unity of the faith, may also be 
learned from it. 

The epistle is divided into two parts — I. The doctrinal part, ch. i. — 
iii. ; and, II. The practical part, or the application, ch. iv. — vi. 

I. The doctrinal part comprises the following topics. 

(1.) Praise to God for the revelation of his eternal counsels of recover- 
ing mercy. Ch. i. 3—14. 

(2.) A prayer of the apostle, expressing his earnest desire that the 
Ephesians might avail themselves fully of all the advantages of this 
eternal purpose of mercy. Ch. i. 15 — 23. 

(3.) The doctrine of the native character of man, as being dead in 
sins, illustrated by the past lives of the Ephesians. Ch. ii. 1 — 3. 

(4.) The doctrine of regeneration by the grace of God, and the advan- 
tages of it. Ch. ii. 5 — 7. 

(5.) The doctrine of salvation by grace alone without respect to our 
own works. Ch. ii. 8, 9. 

(6.) The privilege of being thus admitted to the fellowship of the 
saints. Ch. ii. 11—22. 

(7.) A full statement of the doctrine that God meant to admit the Gen- 
tiles to the privileges of his people, and to break down the barriers be- 
tween the Gentiles and the Jews. Ch. iii. 1 — 12. 

(8.) The apostle prays earnestly that they might avail themselves fully 
of this doctrine, and be able to appreciate fully the advantages which it 
was intended to confer ; and with this prayer he closes the doctrinal part 
of the epistle. Ch. iii. 13—21. 



XVI 



INTRODUCTION. 



II. The practical part of the epistle embraces the following topics, viz : 

(1.) Exhortation to unity, drawn from the consideration that there was 
one God, one faith, &c. Ch. iv. 1 — 16. 

(2.) An exhortation to a holy life in general, from the fact that they 
differed from other Gentiles. Ch. iv. 17 — 24. 

(3.) Exhortation to exhibit particular virtues — 'Specifying what was 
required by their religion, and what they should avoid — particularly to 
avoid the vices of anger, lying, licentiousness, and intemperance. Ch. 
iv. 25—32. Ch. v. 1—20. 

(4.) The duties of husbands and wives. Ch. v. 21 — 33. 

(5.) The duties of parents and children. Ch. vi. 1 — 3. 

(6.) The duties of masters and servants. Ch. vi. 4 — -9. 

(7.) An exhortation to fidelity in the Christian warfare. Ch. vi. 10 
—20. 

(8.) Conclusion. Ch. vi. 21—24. 

The style of this epistle is exceedingly animated. The apostle is 
cheered by the intelligence which he had received of their deportment in 
the gospel, and is warmed by the grandeur of his principal theme — the 
eternal purposes of divine mercy. Into the discussion of that subject he 
throws his whole soul, and there is probably no part of Paul's writings 
where there is more ardour, elevation, and soul evinced, than in this 
epistle. The great doctrine of predestination he approaches as a most 
important and vital doctrine ; states it freely and fully, and urges it as 
the basis of the Christian's hope, and the foundation of eternal gratitude 
and praise. Perhaps nowhere is there a better illustration of the power 
of that doctrine to elevate the soul and fill it with grand conceptions of the 
character of God, and to excite grateful emotions, than in this epistle ; 
and the Christian, therefore, may study it as a portion of the sacred 
writings eminently fitted to excite his gratitude, and to fill him with 
adoring views of God. 



THE EPISTLE OF 



PAUL THE APOSTLE TO THE EPHESIANS. 



CHAPTER I. 

PAUL, an apostle of Jesus 
Christ by the will of God, 



ANALYSIS OF THE CHAPTER. 

(1.) The salutation. Vs. 1, 2. 

(2.) The doctrine of predestina- 
tion, and its bearing and design. 
Vs. 3—14. 

(a) It is the foundation of praise 
to God, and is a source of gratitude. 
Ver. 3. 

(6) Christians have been chosen 
before the foundation of the world. 
Ver. 4. 

(c) The object was that they 
should be holy and blameless. Ver. 4. 

(d) They were predestinated to 
be the children of God. Ver. 5. 

(e) The cause of this was the 
good pleasure of God, or he did it 
according to the purpose of his will. 
Ver. 5. 

(/) The object of this was his 
own glory. Ver. 6. 

(3.) The benefits of the plan of 
predestination to those who are thus 
chosen. Vs. 7 — 14. 

(a) They have redemption and 
the forgiveness of sins. Vs. 7, 8. 

(b) They are made acquainted 
with the mystery of the divine will. 
Vs. 9, 10. 

(c) They have obtained an in- 
heritance in Christ. Ver. 11. 

(d) The object of this was the 
praise of the glory of God. Ver. 12. 

(e) As the result of this, or in 

2* 



to the saints a which are at Ephe- 
sus, b and to the faithful c in Christ 
Jesus : 

a Ro. 1. 7. b Ac. ch. 19, 20. c Col. 1. 2. 

the execution of this purpose, they 
were sealed with the Holy Spirit of 
promise. Vs. 13, 14. 

(4.) An earnest prayer that they 
might have a full understanding of 
the great and glorious plan of re- 
demption. Vs. 15 — 23. 

(a) Paul says that he had been 
informed of their faith. Ver. 15. 

(b) He always remembered them 
in his prayers. Ver. 16. 

(c) His especial desire was that 
they might see the glory of the 
Lord Jesus, whom God had exalted 
to his own right hand in heaven. 
Vs. 17—23. 

1. Paul, an apostle. See Notes 
on Rom. i. 1. IT By the will of God. 
See Notes on 1 Cor. i. 1. IT To the 
saints. A name often given to Chris- 
tians because they are holy. See 
Notes on 1 Cor. i. 2. IT In Ephe- 
sus. See the Introduction, } 1. 5. 
IT And to the faithful in Christ 
Jesus. This evidently refers to 
others than to those who were in 
Ephesus, and it is clear that Paul 
expected that this epistle would be 
read by others. He gives it a gene- 
ral character, as if he supposed that 
it might be transcribed, and become 
the property of the church at large. 
It was not uncommon for him thus to 
give a general character to the epis- 



18 



EPHESIANS. 



[A. D. 64. 



2 Grace a be to you, and peace, 
from God our Father, and from 
the Lord Jesus Christ. 

3 Blessed 6 be the God and 

a Ga. 1. 3; Ti. 1.4. b 2Co. 1.3; 1 Pe. 1.3. 

ties which he addressed to particular 
churches, and so to write that others 
than those to whom they were par- 
ticularly directed, might feel that 
they were addressed to them. Thus 
the first epistle to the Corinthians 
was addressed to " the church of 
God in Corinth — with all that in 
every place call upon the name of 
Christ Jesus our Lord." The second 
epistle to the Corinthians in like 
manner was addressed to "the 
church of God which is at Corinth, 
with all the saints which are in all 
Achaia." Perhaps, in the epistle be- 
fore us, the apostle referred particu- 
larly to the churches of Asia Minor 
which he had not visited, but there 
is no reason for confining the address 
to them. Al] who are " faithful in 
Christ Jesus" may regard the epis- 
tle as addressed by the Holy Spirit 
to them, and may feel that they are 
as much interested in the doctrines, 
promises, and duties set forth in this 
epistle, as were the ancient Chris- 
tians of Ephesus. The word " faith- 
ful" here is not used in the sense 
of trust-worthy, or in the sense of 
fidelity, as it is often employed, but 
in the sense of believing, or having 
faith hi the Lord Jesus. The apos- 
tle addresses those who were firm 
in the faith — another name for true 
Christians. The epistle contains 
great doctrines about the divine pur- 
poses and decrees in which they, as 
Christians, were particularly con- 
cerned; important "mysteries," (ver. 
9,) of importance for them to under- 
stand, and which the apostle pro- 
ceeds to communicate to them as 
such. The fact that the letter was 
designed to be published, shows that 
he was not unwilling that those high 



Father of our Lord Jesus Christ, 
who hath blessed us with all 
spiritual blessings in heavenly 
1 places in Christ : 

1 or, things. He. 9. 23. 



doctrines should be made known to 
the world at large ; still they per- 
tained particularly to the church, 
and they are doctrines which should 
be particularly addressed to the 
church. They are rather fitted to 
comfort the hearts of Christians, than 
to bring sinners to repentance. 
These doctrines may be addressed 
to the church with more prospect of 
securing a happy effect than to the 
world. In the church they will ex- 
cite gratitude, and produce the hope 
which results from assured promises 
and eternal purposes ; in the minds 
of sinners they may arouse envy, 
and hatred, and opposition to God. 

2. Grace to you, &c. See Notes, 
Rom. i. 7. 

3. Blessed be the God and Father 
of our Lord Jesus Christ. This 
commences a sentence which con- 
tinues to the close of ver. 12. The 
length of the periods in the writings 
of Paul, is one cause of the ob- 
scurity of his style, and renders an 
explanation often difficult. The 
meaning of this phrase is, that God 
has laid a foundation for gratitude 
for what he has done. The ground 
or reason of the praise here referred 
to, is that which is stated in the 
following verses. The leading thing 
on which the apostle dwells is God's 
eternal purpose — his everlasting 
counsel in regard to the salvation of 
man. Paul breaks out into the ex- 
clamation that God is worthy of 
praise for such a plan, and that his 
eternal purposes, now manifest to 
men, give exalted views of the cha- 
racter and glory of God. Most 
persons suppose the contrary. They 
feel that the plans of God are dark, 
and stern, and forbidding, and such 



A. D. 64] 



CHAPTER I. 



19 



as to render his character any thing 
but amiable. They speak of him 
when he is referred to as a sove- 
reign, as if he were tyrannical and 
unjust, and they never connect the 
idea of that which is amiable and 
lovely with the doctrine of eternal 
purposes. There is no doctrine that 
is usually so unpopular ; none that 
is so much reproached ; none that is 
so much abused. There is none that 
men desire so much to disbelieve or 
avoid; none that they are so un- 
willing to have preached ; and none 
that they are so reluctant to find in 
the Scriptures. Even many Chris- 
tians turn away from it with dread ; 
or if they tolerate it, they yet feel 
that there is something about it that 
is peculiarly dark and forbidding. 
Not so felt Paul. He felt that it 
laid the foundation for eternal praise ; 
that it presented glorious views of 
God ; that it was the ground of con- 
fidence and hope ; and that it was 
desirable that Christians should 
dwell upon it, and praise God for it. 
Let us feel, therefore, as we enter 
upon the exposition of this chapter, 
that God is to be praised for all his 
plans, and that it is possible for 
Christians to have such views of the 
doctrine of eternal predestination as 
to give them most elevated concep- 
tions of the glory of the divine cha- 
racter. And let us also be willing 
to know the truth. Let us approach 
word after word, and phrase after 
phrase, and verse after verse, in this 
chapter, willing to know all that 
God teaches ; to believe all that he 
has revealed; and ready to say, 
4 Blessed be the God and Father of 
our Lord Jesus Christ for all that he 
has done.' IT Who hath blessed us. 
Who does Paul mean here by " us ?" 
Does he mean all the world ? This 
cannot be, for all the world are not 
thus blessed with all spiritual bless- 
ings. Does he mean nations ? For 
the same reason this cannot be. Does 
he mean the Gentiles in contradis- 



tinction from the Jews] Why then 
does he use the word us, including 
himself, who was a Jew 1 Does he 
mean to say that they were blessed 
with external privileges, and that 
this was the only object of the eter- 
nal purposes of God 1 This cannot 
be, for he speaks of " spiritual bless- 
ings ;" he speaks of the persons re- 
ferred to as having " redemption" 
and " the forgiveness of sins ;" as 
having "obtained an inheritance," 
and as being sealed with the " Holy 
Spirit of promise." These apper- 
tain not to nations, or to external 
privileges, or the mere offers of the 
gospel, but to true Christians ; to 
persons who have been redeemed. 
The persons referred to by the word 
" us" are those who are mentioned 
in ver. 1, as "saints" — aybig — holy; 
and " faithful" — maro'is — believing, 
or believers. This observation is 
important, because it shows that the 
plan or decree of God had reference 
to individuals, and not merely to 
nations. Many have supposed (see 
Whitby, Dr. A. Clarke, Bloomfield 
and others) that the apostle here re- 
fers to the Gentiles, and that his 
object is to show that they were now 
admitted to the same privileges as 
the ancient Jews, and that the 
whole doctrine of predestination 
here referred to, has relation to that 
fact. But, I would ask", were there 
no Jews in the church at Ephesus ] 
See Acts xviii. 20. 24; xix. 1 — 8. 
The matter of fact seems to have 
been, that Paul was uncommonly 
successful there among his own 
countrymen, and that his chief diffi- 
culty there arose, not from the Jews, 
but from the influence of the hea- 
then. Acts xix. 24. Besides, what 
evidence is there that the apostle 
speaks in this chapter peculiarly of 
the Gentiles, or that he was writing 
to that portion of the church at 
Ephesus which was of Gentile ori- 
gin 1 And if he was, why did he 
name himself among them as one 



20 



EPHESIANS. 



[A. D. 64. 



4 According as he hath chosen 
a us in him before the foundation 
of the world that we should be 

a IPe. 1. 2. 



on whom this blessing had been 
bestowed ? The fact is, that this 
is a mere supposition, resorted 
to without evidence, and in the 
face of every fair principle of in- 
terpretation, to avoid an unplea- 
sant doctrine. Nothing can be 
clearer than that Paul meant to 
write to Christians as such; to 
speak of privileges which they en- 
joyed as peculiar to themselves; 
and that he had no particular refer- 
ence to nations, and did not design 
merely to refer to external privi- 
leges. IT With all spiritual blessings. 
Pardon, peace, redemption, adop- 
tion, the earnest of the Spirit, &c, 
referred to in the following verses 
— blessings which individual Chris- 
tians enjoy, and not external privi- 
leges conferred on nations. IT In 
heavenly places in Christ. The 
word places is here understood, and 
is not in the original. It may mean 
heavenly places, or heavenly things. 
The word places does not express 
the best sense. The idea seems to 
be, that God has blessed us in Christ 
in regard to heavenly subjects or 
matters. In ver. 20, the word 
" places" seems to be inserted with 
more propriety. The same phrase 
occurs again in ch. ii. 6; hi. 10: 
and it is remarkable that it should 
occur in the same elliptical form 
four times in this one epistle, and, I 
believe, in no other part of the 
writings of Paul. Our translators 
have in each instance supplied the 
word "places," as denoting the 
rank or station of Christians, of 
the angels, and of the Saviour, to 
each of whom it is applied. The 
phrase probably means, in things per- 
taining to heaven ; fitted to prepare 
us &r heaven ; and tending toward 



holy, b and without blame before 
him in love : 

b Lu. 1. 75 ; Col. 1. 22. 



heaven. It probably refers here to 
every thing that was heavenly in its 
I nature, or that had relation to hea- 
ven, whether gifts or graces. As 
the apostle is speaking, however, of 
the mass of Christians on whom 
these things had been bestowed, I 
rather suppose that he refers to what 
are called Christian graces, than to 
the extraordinary endowments be- 
stowed on the few. The sense is, 
that in Christ ; i. e. through Christ, 
or by means of him, God had be- 
stowed all spiritual blessings that 
were fitted to prepare for heaven — 
such as pardon, adoption, the illu- 
mination of the Spirit, &c. 

4. According as. The importance 
of this verse will render proper a 
somewhat minute examination of 
the words and phrases of which it 
is composed. The general sense of 
j the passage is, that these blessings 
| pertaining to heaven were bestowed 
j upon Christians in accordance with 
! an eternal purpose. They were not 
conferred by chance or hap-hazard. 
I They were the result of intention 
I and design on the part of God. 
i Their value was greatly enhanced 
| from the fact that God had designed 
! from all eternity to bestow them, 
and that they come to us as the re- 
sult of his everlasting plan. It was 
not a recent plan ; it was not an 
after-thought; it was not by mere 
chance ; it was not by caprice ; it was 
! the fruit of an eternal counsel. Those 
■ blessings had all the value, and all 
! the assurance of permanency, which 
must result from that fact. The 
phrase "according as" — KaStig — im- 
plies that these blessings were in 
conformity with that eternal plan, and 
have flowed to us as the expression 
of that plan. They are limited by 



A. D. 64.] 



CHAPTER I. 



21 



that purpose, for it marks and mea- 
sures all. It was as God had chosen 
that it should be, and had appointed 
in his eternal purpose. IF He hath 
chosen us. The word " us" here 
shows that the apostle had reference 
to individuals, and not to communi- 
ties. It includes Paul himself as 
one of the " chosen," and those 
whom he addressed — the mingled 
Gentile and Jewish converts in 
Ephesus. That it must refer to in- 
dividuals is clear. Of no commu- 
nity as such can it be said that it 
was "chosen in Christ before the 
foundation of the world to be holy." 
It is not true of the Gentile world 
as such, nor of any one* of the na- 
tions making up the Gentile world. 
The word rendered here "hath 
chosen" — iZsXefrro— is from a word 
meaning to lay out together, (Pas- 
sow,) to choose out, to select. It 
has the idea of making a choice or 
selection among different objects or 
things. It is applied to things, as in 
Luke x. 42. Mary u hath chosen 
that good part;" — she has made a 
choice, or selection of it, or has 
shown a preference for it. 1 Cor. i. 
27. " God hath chosen the foolish 
things of the world ;" he has pre- 
ferred to make use of them among 
all the conceivable things which 
might have been employed " to con- 
found the wise." Comp. Acts i. 2. 
24; vi. 5 ; xv. 22. 25. It denotes 
to choose out, with the accessary 
idea of kindness or favour. Mark 
xiii. 20. "For the elect's sake 
whom he hath chosen, he hath short- 
ened the days." John xiii. 18. " I 
know whom I have chosen." Acts 
xiii. 17. "The God of this people 
of Israel chose our fathers ;" that 
is, selected them from the nations to 
accomplish important purposes. This 
is evidently the sense of the word 
in the passage before us. It means 
to make a selection or choice with 
the idea of favour or love, and 
with a view to impart important 



benefits on those whom he chose, 
The idea of making some distinc- 
tion between them and others, is es- 
sential to a correct understanding of 
the passage— since there can be no 
choice where no such distinction is 
made. He who chooses one out of 
many things makes a difference, or 
evinces a preference—no matter 
what the ground or reason of his 
doing it may be. Whether this re- 
fers to communities and nations, or 
to individuals, still it is true that a 
distinction is made, or a preference 
given of one over another. It may 
be added, that so far as justice is 
concerned, it makes no difference 
whether it refers to nations or to in- 
dividuals. If there is injustice in 
choosing an individual to favour, 
there cannot be less in choosing a 
nation — -for a nation is nothing but 
a collection of individuals. Every 
objection which has ever been made 
to the doctrine of election as it re- 
lates to individuals, will apply with 
equal force to the choice of a nation 
to peculiar privileges. If a distinc- 
tion is made, it may be made with 
as much propriety in respect to indi- 
viduals as to nations. ,1T In him. 
In Christ. The choice was not with- 
out reference to any means of saving 
them ; it was not a mere purpose to 
bring a certain number to heaven; it 
was with reference to the mediation 
of the Redeemer, and his work. It 
was a purpose that they should be 
saved by him, and share the benefits 
of the atonement. The whole choice 
and purpose of salvation had refer- 
ence to him, and out of him no one 
was chosen to life, and no one out 
of him will be saved. IT Before 
the foundation of the world. This 
is a very important phrase in deter- 
mining the time when the choice 
was made. It was not an after- 
thought. It was not commenced in 
time. The purpose was far back in 
the ages of eternity. But what is 
the meaning of the phrase " before 



22 

the foundation of the world]" Dr. 
Clarke supposes that it means " from 
the commencement of the religious 
system of the Jews, which," says 
he, " the phrase sometimes means." 
Such principles of interpretation are 
they compelled to resort to who en- 
deavour to show that this refers to a 
national election to privileges, and 
who deny that it refers to individuals. 
On such principles the Bible may 
be made to signify any thing and 
every thing. Dr. Chandler, who 
also supposes that it refers to na- 
tions, admits, however, that the 
word "foundation" means the be- 
ginning of any thing ; and that the 
phrase here means, "before the 
world began." There is scarcely 
any phrase in the New Testament 
which is more clear in its significa- 
tion than this. The word rendered 
" foundation" — Kara0oM — means pro- 
perly a laying down, a founding, a 
foundation — as where the foundation 
of a building is laid — and the phrase 
" before the foundation of the world" 
clearly means before the world was 
made, or before the work of creation. 
See Matt. xiii. 35 ; xxv. 34. Luke xi. 
50. Heb. k. 26. Rev. xiii. 8, in all 
which places the phrase "the foun- 
dation of the world" means the be- 
ginning of human affairs ; the be- 
ginning of the world ; the beginning 
of history, &c. Thus in John xvii. 
24, the Lord Jesus says, " thou 
lovedst me before the foundation of 
the world," i. e. from eternity, or 
before the work of creation com- 
menced. Thus Peter says (1 Epis. 
i. 20) of the Saviour, " who verily 
was fore -ordained before the founda- 
tion of the world." It was the pur- 
pose of God before the worlds were 
made, to send him to save lost men. 
Comp. Rev. xvii. 8. Nothing can 
be clearer than that the phrase be- 
fore us must refer to a purpose that 
was formed before the world was 
made. It is not a temporary ar- 
rangement; it has not grown up 



[A. D. 64. 

under the influence of vacillating 
purposes; it is not a plan newly 
formed, or changed with each com- 
ing generation, or variable like the 
plans of men. It has all the import- 
ance, dignity, and assurances of sta- 
bility which necessarily result from 
a purpose that has been eternal in 
the mind of God. It may be ob- 
served here, (1.) that if the plan 
was formed " before the foundation 
of the world," all objections to the 
doctrine of an eternal plan are re- 
moved. If the plan was formed be- 
fore the world, no matter whether 
a moment, an hour, a year, or mil- 
lions of years, the plan is equally 
fixed, and the event equally neces- 
sary. All the objections which will 
lie against an eternal plan, will lie 
against a plan formed a day or an 
hour before the event. The one 
interferes with our freedom of 
action as much as the other. (2.) 
If the plan was formed "before 
the foundation of the world," it was 
eternal. God has no new plan. 
He forms no new schemes. He is 
not changing and vacillating. If 
we can ascertain what is the plan 
of God at any time, we can ascer- 
tain what his eternal plan was with 
reference to the event. It has al- 
ways been the same — for "he is of 
one mind, and who can turn him ?" 
Job xxiii. 13. In reference to the 
plans and purposes of the Most High, 
there is nothing better settled than 

that WHAT HE ACTUALLY DOES, HE 
ALWAYS MEANT TO DO which is the 

doctrine of eternal decrees — and the 
whole of it. IT That we should be 
holy. Paul proceeds to state the 
object for which God had chosen his 
people. It is not merely that they 
should enter into heaven. It is not 
that they may live in sin. It is not 
that they may natter themselves 
that they are safe, and then live as 
they please. The tendency among 
men has always been to abuse the 
doctrine of predestination and elec- 



EPHESIANS. 



A. D. 64] 



CHAPTER 1. 



23 



5 Having predestinated a us 
unto the adoption b of children by 

a Ro. 8. 29, 30. b Jno. 1. 12. 



tion ; to lead men to say that if all 
things are fixed there is no need of 
effort; that if God has an eternal 
plan, no matter how men live, they 
will be saved if he has elected them, 
and that at all events they cannot 
change that plan, and they may as 
well enjoy life by indulgence in sin. 
The apostle Paul held no such view 
of the doctrine of predestination. In 
his apprehension it is a doctrine 
fitted to excite the gratitude of 
Christians, and the whole tendency 
and design of the doctrine, accord- 
ing to him, is to make men holy, 
and without blame before God in 
love. IT And without blame before 
him in love. The expression "in 
love," is probably to be taken in 
connection with the following verse, 
and should be rendered ' In love, 
having predestinated us unto the 
adoption of children.' It is all to 
be traced to the love of God. (1.) It 
was love for us which prompted to 
it. (2.) It is the highest expression 
of love to be ordained to eternal 
life — for what higher love could 
God show usl (3.) It is love on 
his part, because we had no claim to 
it, and had not deserved it. If this 
be the correct view, then the doc- 
trine of predestination is not incon- 
sistent with the highest moral excel- 
lence in the divine character, and 
should never be represented as the 
offspring of partiality and injustice. 
Then too we should give thanks that 
" God has, in love, predestinated us 
to the adoption of children by Jesus 
Christ, according to the good plea- 
sure of his will." 

5. Having predestinated us. On 
the meaning of the word here used, 
see Notes on Rom. i. 4; viii. 29. 
The word used poo pi fa) means pro- 
perly to set bounds before and then 



Jesus Christ to himself, according 
to the good pleasure c of his will, 

c Lu. 12. 32. 



to pre- determine. There is the es- 
sential idea of setting bounds or 
limits, and of doing this beforehand. 
It is not that God determined to do 
it when it was actually done, but 
that he intended to do it beforehand. 
No language could express this 
more clearly, and I suppose this in- 
terpretation is generally admitted. 
Even by those who deny the doctrine 
of particular election, it is not de- 
nied that the word here used means 
to pre-determine; and they maintain 
that the sense is, that God had pre- 
determined to admit the Gentiles to 
the privileges of his people. Ad- 
mitting then that the meaning is to 
predestinate in the proper sense, the 
only question is, who are predesti- 
nated 1 To whom does the expres- 
sion apply ] Is it to nations, or to 
individuals ] In reply to this, in ad- 
dition to the remarks already made, 
I would observe, (1.) that there is 
no specification of nations here as 
such, no mention of the -Gentiles in 
contradistinction from the Jews. (2.) 
those referred to were those included 
in the word " us," among whom 
Paul was one — but Paul was not a 
heathen. (3.) The same objection 
will lie against the doctrine of pre- 
destinating nations which will lie 
against predestinating individuals. 
(4.) Nations are made up of indi- 
viduals, and the pre-determination 
must have had some reference to in- 
dividuals. What is a nation but a 
collection of individuals 7 There is 
no such abstract being or thing 
as a nation ; and if there was 
any purpose in regard to a nation, 
it must have had some reference 
to the individuals composing it. 
He that would act on the ocean, 
must act on the drops of water that 
make up the ocean ; for besides the 



M 

collection of drops of water there is 
no ocean. He that would remove 
a mountain, must act on the par- 
ticles of matter that compose that 
mountain ; for there is no such thing 
as an abstract mountain. Perhaps 
there was never a greater illusion 
than to suppose that all difficulty is 
removed in regard to the doctrine of 
election and predestination, by say- 
ing that it refers to nations. What 
difficulty is lessened ] What is 
gained by it ? How does it make 
God appear more amiable and good ? 
Does it render him less partial to 
suppose that he has made a differ- 
ence among nations, than to sup- 
pose he has made a difference among 
individuals'? Does it remove any 
difficulty about the offer of salvation, 
to suppose that he has granted the 
knowledge of his truth to some na- 
tions, and withheld it from others 1 
The truth is, that all the reasoning 
which has been founded on this sup- 
position, has been merely throwing 
dust in the eyes. If there is any 
well-founded objection to the doc- 
trine of decrees or predestination, 
it is to the doctrine at all, alike in 
regard to nations and individuals, 
and there are just the same difficul- 
ties in the one case as in the other. 
But there is no real difficulty in 
either. Who could worship or 
honour a God who had no plan, or 
purpose, or intention in w^hat he 
did ? Who can believe that the 
universe was formed and is govern- 
ed without design] Who can doubt 
that what God does he always meant 
to do] When, therefore, he con- 
verts and saves a soul, it is clear 
that he always intended to do it. 
He has no new plan. It is not an 
after-thought. It is not the work 
of chance. If I can find out any 
thing that God has done, I have the 
most certain conviction that he al- 
ways meant to do it — and this is all 
that is intended by the doctrine of 
election or predestination. What 



[A. D. 64, 

God does, he always meant to do, 
What he permits, he always meant 
to permit. I may add further, that 
if it is right to do it, it was right to 
intend to do it. If there is no in- 
justice or partiality in the act itself, 
there is no injustice or partiality in 
the intention to perform it. If it is 
right to save a soul, it was always 
right to intend to save it. If it is 
right to condemn a sinner to wo, it 
was right to intend to do it. Let us 
then look at the thing itself, and if 
that is not wrong, we should not 
blame the purpose to do it, however 
long it has been cherished. IF Unto 
the adoption, &c. See Notes, John 
i. 12. Rom. viii. 15. IT According 
to the good pleasure of his will. 
The word rendered "good pleasure" 
— (ivtoKia) — means a being well 
pleased; delight in any thing, 
favour, good- will. Lukeii. 14. Phil, 
i. 15. Comp. Luke xii. 32. Then 
it denotes purpose, or will, the idea 
of benevolence being included. 
Robinson. Rosenmiiller renders the 
phrase, "from his most benignant 
decree." The evident object of the 
apostle is to state why God chose 
the heirs of salvation. It was done 
as it seemed good to him in the cir- 
cumstances of the case. It was not 
that man had any control over him, 
or that man was consulted in the 
determination, or that it was based 
on the good works of man, real or 
foreseen. But we are not to sup- 
pose that there were no good rea- 
sons for what he has thus done. 
Convicts are frequently pardoned by 
an executive. He does it accord- 
ing to his own will, or as seems good 
in his sight. He is to be the judge, 
and no one has a right to control him 
in doing it. It may seem to be entirely 
arbitrary. The executive may not 
have communicated the reasons why 
he did it, either to those who are par- 
doned, or to the other prisoners, or 
to any one else. But we are not to 
infer that there was no reason for 



EPHESIANS. 



A. B. 64.] 



CHAPTER L 



25 



6 To the praise a of tlie glory 
of his grace, wherein he hath 

a 1 Pe. 2. 9. 

doing it. If he is a wise magistrate, 
and worthy of his station, it is to be 
presumed that there were reasons 
which, if known, would be satisfac- 
tory to all. But those reasons he is 
under no obligations to make known. 
Indeed, it might be improper that 
they should be known. Of that he 
is the best judge. Meantime, how- 
ever, we may see what would be 
the effect in those who were not 
forgiven. It would excite, very 
likely, their hatred, and they would 
charge him with partiality or with 
tyranny. But they should remem- 
ber that whoever might be pardon- 
ed, and on whatever ground it might 
be done, they could not complain. 
They would suffer no more than 
they deserve. But what if, when 
the act of pardon was made known 
to one part, it was offered to the 
others also on certain plain and easy 
conditions ] Suppose it should ap- 
pear that while the executive meant, 
for wise but concealed reasons, to 
forgive a part, he had also deter- 
mined to offer forgiveness to all. 
And suppose that they were in fact 
disposed in the highest degree to 
neglect it, and that no inducements 
or arguments could prevail on them 
to accept of it. Who then could 
blame the executive l Now this is 
about the case in regard to God, and 
the doctrine of election. All men 
were guilty and condemned. For 
wise reasons, which God has not 
communicated to us, he determined 
to bring a portion at least of the hu- 
man race to salvation. This he did 
not intend to leave to chance and 
hap-hazard. He saw that all would 
of themselves reject the offer, and 
that unless some efficient means 
were used, the blood of the atone- 
ment would be shed in vain. He 
3 



made us accepted 6 in the Be- 
loved : 

5 1 Pe. 2. 5. 

did not make known to men who they 
were that he meant to save, nor the 
reason why they particularly were 
to be brought to heaven. Meantime 
he meant to make the offer univer- 
sal ; to make the terms as easy as 
possible, and thus to take away every 
ground of complaint. If men will 
not accept of pardon ; if they pre- 
fer their sins ; if nothing can induce 
them to come and be saved, why 
should they complain ] If the doors 
of a prison are open, and the chains 
of the prisoners are knocked off, and 
they will not come out, why should 
they complain that others are in 
fact willing to come out and be 
saved ] Let it be borne in mind 
that the purposes of God correspond 
exactly to facts as they actually oc- 
cur, and much of the difficulty is 
taken away. If in the facts there 
is no just ground of complaint, there 
can be none, because it was the 
intention of God that the facts 
should be so. 

6. To the praise of the glory of 
his grace. This is a Hebraism, and 
means the same as " to his glorious 
grace." The object was to excite 
thanksgiving for his glorious grace 
manifested in electing love. The 
real tendency of the doctrine in 
minds that are properly affected, is 
not to excite opposition to God, or to 
lead to the charge of partiality, 
tyranny, or severity ; it is to excite 
thankfulness and praise. In accord- 
ance with this, Paul introduced the 
statement (ver. 3) by saying that 
God was to be regarded as " bless- 
ed" for forming and executing 
this plan. The meaning is, that 
the doctrine of predestination and 
election lays the foundation of ador- 
ing gratitude and praise. This will 
appear plain by a few considerations. 



26 



EPHESIANS, 



[A. D. 64, 



7 In whom c we hare redemp- 

a He. 9. 12 ; 1 Pe. 1. 18, 19. 

(1.) It is the only foundation of hope 
for man. If he were left to himself, 
all the race would reject the offers 
of mercy and would perish. History, 
experience, and the Bible alike de- 
monstrate this. (2.) All the joys 
which any of the human race have, 
are to be traced to the purpose of 
God to bestow them. Man has no 
power of originating any of them, 
and if God had not intended to con- 
fer them, none of them would have 
been possessed. (3.) All these fa- 
vours are conferred on those who 
had no claim on God, The Chris- 
tain who is pardoned had no claim 
on God for pardon ; he who is ad- 
mitted to heaven could urge no 
claim for such a privilege and 
honour ; he who enjoys comfort and 
peace in the hour of death, enjoys 
it only through the glorious grace 
of God. (4.) All that is done by 
election is fitted to excite praise. 
Election is to life, and pardon, and 
holiness, and heaven. But why 
should not a man praise God for these 
things'? God chooses men to be holy, 
not sinful ; to be happy, not misera- 
ble ; to be pure, not impure ; to be 
saved, not to be lost. For these 
things he should be praised. He 
should be praised that he has not 
left the whole race to wander away 
and die. Had he chosen but one to 
eternal life, that one should praise 
him, and all the holy universe should 
join in the praise. Should he now 
see it to be consistent to choose but 
one of the fallen spirits, and to make 
him pure, and to readmit him to 
heaven, that one spirit would have 
occasion for eternal thanks, and all 
heaven might join in his praises. 
How much more is praise due to 
him, when the number chosen is not 
one, or a few, but when millions 
which no man can number, shall be 
found to be chosen to life. Rev. vii. 



tion through his blood, the forgive- 



9. (5.) The doctrine of predestina- 
tion to life has added no pang of 
sorrow to any one of the human 
race. It has made millions happy 
who would not otherwise have been, 
but not one miserable. It is not a 
choice to sorrow, it is a choice to 
joy and peace. (6.) No one has 
a right to complain of it. Those 
who are chosen assuredly should 
not complain of the grace which has 
made them what they are, and which 
is the foundation of all their hopes. 
And they who are not chosen, have 
no right to complain ; for (a) they 
have no claim to life, (b) They are 
in fact unwilling to come. They 
have no desire to be Christians and 
to be saved. Nothing can induce 
them to forsake their sins and come 
to the Saviour. Why then should 
they complain if others are in fact 
willing to be saved 1 Why should 
a man complain for being left to take 
his own course, and to walk in his 
own way? Mysterious, therefore, 
as is the doctrine of predestination ; 
and fearful and inscrutable as it is 
in some of its aspects, yet, in a just 
view of it, it is fitted to excite the 
highest expressions of thanksgiving, 
and to exalt God in the apprehen- 
sion of man. He who has been re- 
deemed and saved by the love of 
God; who has been pardoned and 
made pure by mercy ; on whom the 
eye of compassion has been tenderly 
fixed, and for whom the Son of God 
has died, has abundant cause for 
thanksgiving and praise. IF Where- 
in he hath made us accepted. 
Has regarded us as the objects of 
favour and complacency. IT In the 
Beloved. In the Lord Jesus Christ, 
the well-beloved Son of God. Notes, 
Matt. iii. 17. He has chosen us in 
him, and it is through him that these 
mercies have been conferred on us. 
7. In whom we have redemption. 



A. D. 64.] 



CHAPTER L 



ness of sins, according to the 
riches of his grace ; 

8 Wherein he hath abounded 

On the meaning of the word here 
rendered redemption— (anoktiTpuais) 
— See Notes on Rom. iii. 24. The 
word here, as there, denotes that de- 
liverance from sin and from the evil 
consequences of sin, which has been 
procured by the atonement made by 
the Lord Jesus Christ. This verse 
is one of the passages which prove 
conclusively that the apostle here 
does not refer to nations and to na- 
tional privileges. Of what nation 
could it be said that it had "re- 
demption through the blood of Je- 
sus, even the forgiveness of sins V 
IF Through his blood. By means of 
the atonement which he has made. 
See this phrase fully explained in 
the Notes on Rom. iii. 25. *fi The 
forgiveness of sins. We obtain 
through his blood, or through the 
atonement which he has made, the 
forgiveness of sins. We are not to 
suppose that this is all the benefit 
which we receive from his death, or 
that this is all that constitutes re- 
demption. It is the main, and per- 
haps the most important thing. But 
we also obtain the hope of heaven, 
the influences of the Holy Spirit, 
grace to guide us and to support us 
in trial, peace in death, and perhaps 
many more benefits. Still forgive- 
ness is so prominent and important, 
that the apostle has mentioned that 
as if it were ail. % According to 
the riches of his grace. According 
to his rich grace. See a similar 
phrase explained in the Notes on 
Rom. ii. 4. The word riches, in 
the form in which it is used here, 
occurs also in several other places 
in this epistle. Ch. i. 18 ; ii. 7 ; iii. 
8. 16. It is what Paley (Horce 
Paul.) calls "a cant phrase," and 
occurs often in the writings of Paul. 
See Rom. ii. 4 ; ix. 23 ; xi. 12. 33. 
Phil. iv. 19. Col. i. 27; ii. 2. It 



toward us in all wisdom and pru- 
dence ; 

9 Having made known unto 

is not found in any of the other 
writings of the New Testament, 
except once in a sense somewhat 
similar, in James (ii. 5), " Hath not 
God chosen the poor of this world 
rich in faith," and Dr. Paley from 
this fact has constructed an argu- 
ment to prove that this epistle was 
written by Paul. It is peculiar to 
him, and marks his style in a man- 
ner which cannot be mistaken. An 
impostor, or a forger of the epistle, 
would not have thought of intro- 
ducing it, and yet it is just such a 
phrase as would naturally be used 
by Paul. 

8. Wherein he hath abounded. 
Which he has liberally manifested 
to us. This grace has not been 
stinted and confined, but has been 
liberal and abundant, ^ In all wis- 
dom. That is, he has evinced great 
wisdom in the plan of salvation; 
wisdom in so saving men as to se- 
cure the honour of his own law, and 
in devising a scheme that was emi- 
nently adapted to save men. See 
Notes on 1 Cor. i. 24. % And pru- 
dence. The word here used (jppovfjaif) 
means understanding, thinking, pru- 
dence. The meaning here is, that, 
so to speak, God had evinced great 
intelligence in the plan of salvation, 
There was ample proof of mind and 
of thought. It was adapted to the 
end in view. It was far-seeing; 
skilfully arranged; and carefully 
formed. The sense of the whole is, 
that there was a wise design run- 
ning through the whole plan, and 
abounding in it in an eminent de- 
gree. 

9. Having made known to us the 
mystery of his will. The word 
mystery (iivarfipiov) means literally 
something into which one must be 
initiated before it is fully known 
(from ftuf'w, to initiate, to instruct) ; 



m 



EPHESIANS. 



[A. D. 64 



us the mystery of his will, ac- 
cording to his good pleasure which 
he hath ° purposed in himself : 

a2Ti. 1. 9. 



and then any thing which is con- 
cealed or hidden. We commonly 
use the word to denote that which 
is above our comprehension or unin- 
telligible. But this is never the 
meaning of Jthe word in the New 
Testament. It means there some doc- 
trine or fact which has been con- 
cealed, or which has not before been 
fully revealed, or which has been 
set forth only by figures and sym- 
bols. When the doctrine is made 
known, it may be as clear and plain 
as any other. Such was the doc- 
trine that God meant to call the 
Gentiles, which was long concealed, 
at least in part, and which was not 
fully made known until the Saviour 
came, and which had been till that 
time a mystery — a concealed truth 
— though when it was revealed, there 
was nothing incomprehensible in it. 
Thus in Col. i. 26, "The mystery 
which hath been hid from ages and 
from generations, but now is made 
manifest to his saints." So it was 
in regard to the doctrine of election. 
It was a mystery until it was made 
known by the actual conversion of 
those whom God had chosen. So in 
regard to the incarnation of the Re- 
deemer ; the atonement ; the whole 
plan of salvation. Over all these 
great points there was a veil thrown, 
and men did not understand them 
until God revealed them. When 
they were revealed, the mystery 
was removed, and men were able to 
see clearly the manifestation of the 
will of God. % Which he hath pur- 
posed in himself. Without foreign 
aid or counsel. His purposes origi- 
nated in his own mind, and were 
concealed until he chose to make 
them known. See 2 Tim. i. 9. 
10. That in the dispensation. 



10 That in the dispensation of 
the fulness of times, he might ga- 
ther together in one all things in 



The word here rendered ' dispensa- 
tion,' oUovopia, means properly the 
management of household affairs. 
Then it means stewardship or ad- 
ministration ; a dispensation or ar- 
rangement of things : a scheme or 
plan. The meaning here is, that 
this plan was formed in order (efc) 
or unto this end, that in the full ar- 
rangement of times, or in the ar- 
rangements completing the filling 
up of the times, God might gather 
together in one all things. Tindal 
renders it, "to have it declared 
when the time was full come," &c. 
*f The fulness of times. When 
the times w r ere fully completed; 
when all the periods should have 
passed by which he had prescribed, 
or judged necessary to the comple- 
tion of the object. The period re- 
ferred to here is that when all 
things shall be gathered together in 
the Redeemer at the winding up of 
human affairs, or the consummation 
of ail things: The arrangement 
was made with reference to that, 
and embraced all things which con- 
duced to that. The plan stretched 
from before 'the foundation of the 
world' to the period when all times 
should be completed ; and of course 
all the events occurring in that in- 
termediate period were embraced in 
the plan. ^[ He might gather to- 
gether in one. The word here used 
— avaKE$a\ai6u — means literally, to 
sum up, to recapitulate, as an orator 
does at the close of his discourse. It 
is from Ks^aA^, the head ; or Ke<pd\aiov, 
the sum, the chief thing, the main 
point. In the New Testament, the 
word means to collect under one 
head, or to comprehend several 
things under one. Rom. xiii. 9. 
u It is briefly comprehended, i. e. 



A. D. 64.] CHAPTER I. 

Christ, both which are in 1 heaven 

1 the heavens. 



summed up under this one precept," 
sc., love. In the passage before us, 
it means that God would sum up, or 
comprehend all things in heaven 
and earth through the Christian dis- 
pensation ; he would make one em- 
pire, under one head, with common 
feelings, and under the same laws. 
The reference is to the unity which 
will hereafter exist in the kingdom 
of God, when all his friends on earth 
and in heaven shall be united, and 
all shall have a common head. Now 
there is alienation. The earth has 
been separated from other worlds by 
rebellion. It has gone off into apos- 
tasy and sin. It refuses to acknow- 
ledge the Great Head to which other 
worlds are subject, and the object is 
to restore it to its proper place, so 
that there shall be one great and 
united kingdom. % All things, rd 
iravTd. It is remarkable that Paul 
has here used a word which is in 
the neuter gender. It is not all per- 
sons, all angels, or all men, or all 
the elect, but all things. Bloom- 
field and others suppose that persons 
are meant, and that the phrase is 
used for rovg TcdvTes. But it seems to 
me that Paul did not use this word 
without design. All things are 
placed under Christ, (ver. 22. Matt, 
xxviii. 18,) and the design of God 
is to restore harmony in the universe. 
Sin has produced disorder not only 
in mind, but in matter. The world 
is disarranged. The effects of trans- 
gression are seen everywhere ; and 
the object of the plan of redemp- 
tion is to put things on their pris- 
tine footing, and restore them as 
they were at first. Every thing is, 
therefore, put under the Lord Jesus, 
and all things are to be brought 
under his control, so as to constitute 
one vast harmonious empire. The 
amount of the declaration here is, 
that there is hereafter to be one 
3* 



29 

and which are on earth : even m 
him, 



kingdom, in which there shall be no 
jar or alienation; that the now 
separated kingdoms of heaven and 
earth shall be united under one head, 
and that henceforward all shall be 
harmony and love. The things 
which are to be united in Christ, 
are those which are " in heaven and 
which are on earth." Nothing is 
said of hell. Of course this passage 
cannot teach the doctrine of univer- 
sal salvation, since there is one 
world which is not to have a part in 
this ultimate union. ^f In Christ. 
By means of Christ, or under him, 
as the great head and king. He is 
to be the great agent in effecting 
this, and he is to preside over this 
united kingdom. In accordance with 
this view the heavenly inhabitants, 
the angels as well as the redeemed, 
are uniformly represented as uniting 
in the same worship, and as acknow- 
ledging the Redeemer as their com- 
mon head and king. Rev. v. 9, 10, 
11, 12. If Both which are in heaven. 
Marg. as in Gr., in the heavens. 
Many different opinions have been 
formed of the meaning of tbis ex- 
pression. Some suppose it to mean 
the saints in heaven, who died be- 
fore the coming of the Saviour ; and 
some that it refers to the Jews, de- 
signated as the heavenly people, in 
contradistinction from the Gentiles, 
as having nothing divine and heaven- 
ly in them, and as being of the earth. 
The more simple and obvious inter- 
pretation is, however, without doubt, 
the correct one, and this is to sup- 
pose that it refers to the holy inha- 
bitants of other worlds. The object 
of the plan of salvation is to pro- 
duce a harmony between them and 
the redeemed on earth, or to produce 
out of all, one great and united 
kingdom. In doing this, it is not 
necessary to suppose^hat any change 
is to be produced in the inhabitants 



SO EPHESIANS. 
11 In whom also we have ob 



[A. D. 64. 



of heaven. All the change is to oc- 
cur among those on earth, and the 
object is to make out of all, one 
harmonious and glorious empire. 
If And which are on earth. The re- 
deemed on earth. The object is to 
bring them into harmony with the 
inhabitants of heaven. This is the 
great object proposed by the plan 
of salvation. It is to found one 
glorious and eternal kingdom, that 
shall comprehend all holy beings on 
earth and all in heaven. There is 
now discord and disunion. Man is 
separated from God, and from all 
holy beings. Between him and every 
holy being there is by nature dis- 
cord and alienation. Unrenewed 
man has no sympathy with the feel- 
ings and work of the angels; no 
love for their employment ; no desire 
to be associated with them. No- 
thing can be more unlike than the 
customs, feelings, laws, and habits 
which prevail on earth, from those 
which prevail in heaven. But the 
object of the plan of salvation is to 
restore harmony to those alienated 
communities, and produce eternal 
concord and love. Learn hence, 
(1.) The greatness and glory of the 
plan of salvation. It is no trifling 
undertaking to reconcile worlds, and 
of such discordant materials to found 
one great and glorious and eternal 
empire. (2.) The reason of the in- 
terest which angels feel in the plan 
of redemption. 1 Peter i. 12. They 
are deeply concerned in the redemp- 
tion of those who, with them, are to 
constitute that great kingdom which 
is to be eternal. Without envy at 
the happiness of others ; without any 
feeling that the accession of others 
will diminish their felicity or glory, 
they wait to hail the coming of 
others, and rejoice to receive even 
one who coines to be united 
to their number. (3.) This plan 



tained an inheritance, a being pre- 

a Ac. 20. 32. 



was worthy of the efforts of the Son 
of God. To restore harmony in 
heaven and earth; to prevent the 
evils of alienation and discord; to 
rear one immense and glorious king- 
dom, was an object worthy the in- 
carnation of the Son of God. (4.) 
The glory of the Redeemer. He is 
to be exalted as the Head of this 
united and ever-glorious kingdom, 
and all the redeemed on earth and 
the angelic hosts shall acknowledge 
him as their common Sovereign and 
Head. (5.) This is the greatest and 
most important enterprise on earth. 
It should engage every heart, and 
enlist the powers of every soul. It 
should be the earnest desire of all to 
swell the numbers of those who shall 
constitute this united and ever-glo- 
rious kingdom, and to bring as many 
as possible of the human race into 
union with the holy inhabitants of 
the other world. 

11. In whom also we have obtained 
an inheritance. We who are Chris- 
tians. Most commentators suppose 
that by the word " we" the Jews 
particularly are intended, and that 
it stands in contradistinction from 
" ye," as referring to the Gentiles, 
in ver. 13. This construction, they 
suppose, is demanded by the nature 
of the passage. The meaning may 
then be, that the Jews who were 
believers had first obtained a part 
in the plan of redemption, as the 
offer was first made to them, and 
then that the same favour was con- 
ferred also on the Gentiles. Or 
it may refer to those who had 
been first converted, without par- 
ticular reference to the fact that 
they were Jews; and the refer- 
ence may be to the apostle and 
his fellow-labourers. This seems 
to me to be the correct inter- 
pretation. 4 We the ministers of 
religion first believed, and have 



A. D. 64.] 



CHAPTER L 



31 



destinated according to the pur- 
pose of him who worketh all 

obtained an inheritance in the hopes 
of Christians, that we should be to 
the praise of God's glory ; and you 
also, after hearing the word of 
truth, believed.' Ver. 13. The word 
which is rendered 6 4 obtained our 
inheritance" — ; tt\tjf6a — ■ means lite- 
rally to acquire by lot, and then to 
obtain, to receive. Here it means 
that they had received the favour 
of being to the praise of his glory 
for having first trusted in the Lord 
Jesus. ^[ Being predestinated. Ver. 
5. IT According to the purpose. 
On the meaning of the word pur- 
pose, see Notes, Rom. viii. 28. 
% Of him who worketh all things. Of 
God, the universal agent. The af- 
firmation here is not merely that God 
accomplishes the designs of salvation 
according to the counsel of his own 
will, but that he does everything. 
His agency is not confined to one 
thing, or to one class of objects. 
Every object and event is under his 
control, and is in accordance with 
his eternal plan. The word rendered 
worketh — ivepysw — means to work, to 
be active, to produce, Eph. i. 20. 
Gal. ii. a Phil ii. 13. A univer- 
sal agency is ascribed to him. 
" The same God which worketh all 
in all." 1 Cor. xii. 6. He has an 
agency in causing the emotions of our 
hearts. " God, who worketh in you 
both to will and to do of his good 
pleasure." PhiL ii. 13. He has an 
agency in distributing to men their 
various allotments and endowments. 
il All these worketh that one and the 
self-same Spirit, dividing to every 
man severally as he will." 1 Cor. 
xii. 11. The agency of God is seen 
everywhere. Every leaf, flower, 
rose-bud, spire of grass; every sun- 
beam, and every flash of lightning : 
every cataract and every torrent, all 
declare his agency ; and there is not 
an object that we see that does not 



things after the counsel of his own 
will ; 

bespeak the control of an All-present 
God. It would be impossible to affirm 
more explicitly that God's agency is 
universal, than Paul does in the 
passage before us. He does not at- 
tempt to prove it It is one of those 
points on which he does not deem it 
necessary to pause and reason, but 
which may be regarded as a con- 
ceded point in the discussion of other 
topics, and which may be employed 
without hesitation in their illustra- 
tion. Paul does not state the mode 
in which this is done. He affirms 
merely the fact He does not say 
that he compels men, or that he 
overbears them by mere physical 
force. His agency he affirms to be 
universal; but it is undoubtedly hi 
accordance with the nature of the 
object, and with the laws which he 
has impressed on them. His agency 
in the work of creation was absolute 
and entire ; for there was nothing to 
act on, and no established laws to be 
observed. Over the mineral kingdom 
his control must also be entire, yet in 
accordance with the laws which he 
has impressed on matter. The crys- 
tal and the snow are formed by his 
agency ; but it is in accordance with 
the laws which he has been pleased 
to appoint So in the vegetable 
world his agency is everywhere 
seen ; but the lily and the rose blos- 
som in accordance with uniform 
laws, and not in an arbitrary manner. 
So in the animal kingdom. God 
gives sensibility to the nerve, and 
excitability and power to the mus- 
cle. He causes the lungs to heave, 
and the arteries and veins to bear 
the blood along the channels of life ; 
but it is not in an arbitrary manner. 
It is in accordance with the laws 
which he has ordained and he never 
disregards in his agency over these 
kingdoms. So in his government of 
mind. He "works" everywhere. 



82 EPHESLANS. 
12 That we should be to the 



[A. D. 64 



But he does it in accordance with 
the laws of mind. His agency is 
not exactly of the same kind on the 
rose-bud that it is on the diamond, 
nor on the nerve that it is on the 
rose-bud, nor on the heart and will 
that it is on the nerve. In all these 
thing's he consults the laws which 
he has impressed on them ; and as 
he chooses that the nerve should be 
affected in accordance with its laws 
and properties, so it is with mind. 
God does not violate its laws. Mind 
is free. It is influenced by truth 
and motives. It has a sense of right 
and wrong. And there is no more 
reason to suppose that God disre- 
gards these laws of mind in control- 
ling the intellect and the heart, than 
there is that he disregards the laws 
of crystallization in the formation 
of the ice, or of gravitation in the 
movements of the heavenly bodies. 
The general doctrine is, that God 
works in all things, and controls all ; 
but that his agency everywhere is in 
accordance with the laws and nature 
of that part of his kingdom where 
it is exerted. By this simple prin- 
ciple we may secure the two great 
points which it is desirable to secure 
on this subject, (1.) the doctrine of 
the universal agency of God; and 
(2.) the doctrine of the freedom and 
responsibility of man. After the 
counsel of his own will. Not by 
consulting his creatures, or conform- 
ing to their views, but by his own 
views of what is proper and right. 
We are not to suppose that this is 
by mere will, as if it were arbitrary, 
or that he determines anything with- 
out good reason. The meaning is, 
that his purpose is determined by 
what he views to be right, and with- 
out consulting his creatures or con- 
forming to their views. His dealings 
often seem to us to be arbitrary. 



praise of his glory who first 1 
trusted in Christ. 

1 or, hoped. 

We are incapable of perceiving the 
reasons of what he does. He makes 
those his friends who we should 
have supposed would have been the 
last to have become Christians. He 
leaves those who seem to us to be 
on the borders of the kingdom, and 
they remain unmoved and unaffect- 
ed. But we are not thence to 
suppose that he is arbitrary. In 
every instance, we are to believe 
that there is a good reason for what 
he does, and one which we may be 
permitted yet to see, and in which 
we shall wholly acquiesce. The 
phrase " counsel of his own will" is 
remarkable. It is designed to ex- 
press in the strongest manner the 
fact that it is not by human counsel 
or advice. The word "counsel" — • 
fiov\?} — means a council or senate; 
then a determination, purpose, or de- 
cree. See Rob. Lex. Here it means 
that his determination was formed 
by his own will, and not by human 
reasoning. Still, his will in the case 
may not have been arbitrary. When 
it is said of man that he forms his 
own purposes, and acts according to 
his own will, we are not to infer 
that he acts without reason. He 
may have the highest and best rea- 
sons for what he does, but he does 
not choose to make them known to 
others, or to consult others. So it 
may be of God, and so we should 
presume it to be. It may be added, 
that we ought to have such confi- 
dence in him as to believe that he 
will do all things well. The best 
possible evidence that anything is 
done in perfect wisdom and goodness, 
is the fact that God does it. When 
we have ascertained that, we should 
be satisfied that all is right. 

12. That ice should be to the 
praise of his glory. Should be the 
occasion or the means of celebrating 



A. D. 64.] 



CHAPTER L 



38 



13 In whom ye also trusted, 
after that ye heard a the word of 
truth, the gospel of your salvation : 

a Ro. 10. 17. 

his glory ; or that praise should be 
ascribed to him as the result of our 
salvation, If Who first trusted in 
Christ. Marg., hoped. This is in 
accordance with the original. The 
foundation of their hope was the 
Saviour. Some suppose that the 
apostle here refers to the Jews who 
were converted before the gospel 
was preached extensively to the 
Gentiles. The reason for this opi- 
nion is, that in the following verse 
he contrasts those to whom he here 
refers with others whom he was ad- 
dressing. But it may be that by the 
word "we" in vs. 11, 12, he refers 
to himself and to his fellow-labourers 
who had first hoped in the Saviour, 
and had then gone and proclaimed 
the message to others. See Notes 
on ver. 11. They first believed, and 
then preached to others; and they 
also believed, and became partakers 
of the same privileges. 

13. In whom ye also trusted. This 
stands in contrast with those who 
had first embraced the gospel. — 
If Heard the word of truth. The gos- 
pel ; called the word or message of 
truth, the word of God, &c. See 
Rom. x. 17. The phrase 4 the word 
of truth' means 4 the true word or 
message.' It was a message un- 
mixed with Jewish traditions or Gen- 
tile philosophy. <ff The gospel of 
your salvation. The gospel bringing 
salvation to you. <jf In ivhom also. 
In the Lord Jesus. A little different 
translation of this verse will convey 
more clearly its meaning. ' In whom 
also, ye, having heard the word of 
truth (the gospel of your salvation), 
in whom having also believed, ye 
were sealed,' &c. The sealing was 
the result of believing, and that was 
the result of hearing the gospel. 
Comp. Rom. x. 14, 15, If Ye were 



in whom also, after that ye be- 
lieved, ye were sealed b with that 
holy Spirit of promise, 

b 2 Co. 1. 22. 

sealed. On the meaning of the word 
seal, see Notes on John iii. 33 ; vi. 
27. On the phrase 4 ye were sealed,' 
see Notes on 2 Cor. i. 22. % With 
that holy Spirit of promise. With 
the Holy Spirit that was promised. 
See John xvi. 7—11. 13; xv.26; xiv. 
1 6, 17. It is not improbable, I think, 
that the apostle here refers particu- 
larly to the occurrence of which we 
have a record in Acts xix. 1 — 6. 
Paul, it is there said, having passed 
through the upper provinces of Asia 
Minor, came to Ephesus. He found 
certain persons who were the disci- 
ples of John, and he asked them if 
they had received the Holy Ghost 
since they 44 believed," ver. 2. They 
replied that they had not heard whe- 
ther there was any Holy Ghost, and 
that they had been baptized unto 
John's baptism. Paul taught them 
the true nature of the baptism of 
John ; explained to them the chris- 
tian system; and they were bap- 
tized in the name of the Lord Jesus, 
and 44 the Holy Ghost came upon 
them, and they spake with tongues, 
and prophesied." They were thus 
sealed by the Holy Spirit of promise,. 
4 after they had believed' (Eph. i. 
13) ; they had the full evidence of 
the favour of God in the descent of 
the promised Holy Spirit, and in his 
miraculous influences. If this be 
the true interpretation, it constitutes 
a striking coincidence between the 
epistle and the Acts, of such a na- 
ture as constitute the arguments in 
Paley's Horce Paulince (though he 
has not referred to this), which 
shows that the epistle was not 
forged. The circumstance is such 
that it would not have been alluded 
to in this manner by one who should 
forge the epistle ; and the mention 
of it in the epistle is so slight, that 



EPHESIANS. 



[A. D. 64. 



14 Which is the earnest ° of 
our inheritance, until the redemp- 
tion b of the purchased c posses- 
sion, unto the d praise of his glory. 

a 2 Co. 5. 5. b Ro. 8. 23. 

c Ac. 20. 28. d ver. 6, 12. 



no one, from the account there, 
would think of forging the account 
in the Acts. The coincidence is 
just such as would occur on the 
supposition that the transaction ac- 
tually occurred, and that both the 
Acts and the epistle are genuine. 
At the same time, there is a sealing 
of the Holy Spirit which is common 
to all Christians. See the Notes 
referred to on 2 Cor. i. 22. 

14. Which is the earnest of our 
inheritance. On the meanmg of 
this, see Notes on 2 Cor. i. 22. 
% Until the redemption. See Nfjtes 
on Rom. viii. 23. The meaning here 
is, we have the Holy Spirit as the 
pledge that that shall be ours, and 
the Holy Spirit will be imparted to 
us until we enter on that inherit- 
ance. Of the purchased posses- 
sion. Heaven, purchased for us by 
the death of the Redeemer. The 
word here used — Ttsfi-Kairjais — occurs 
in the following places in the New 
Testament : 1 Thess. v. 9, rendered 
."to obtain salvation;" 2 Thess. ii. 
14, "to the obtaining of the glory 
of the Lord;" Heb. x. 39, "to the 
saving of the soul;" 1 Pet. ii. 9, 
"a peculiar people;" literally, a 
people of acquirement to himself; 
and in the passage before us. It 
properly means, an acquisition, an 
obtaining, a laying up. Here it 
means, the complete deliverance 
from sin, and the eternal salvation 
acquired for us by Christ. The in- 
fluence of the Holy Spirit, renewing 
and sanctifying us, comforting us in 
trials, and sustaining us in afflictions, 
is the pledge that the redemption is 
vet to be wholly ours. ^Unto the 
praise of his glory. See ver. 6. 



15 Wherefore I also, after J 
heard of your faith in the Lord 
Jesus, and love unto all the saints, 

16 Cease not to give thanks for 
you, making mention of you in 
my prayers ; 

15. Wherefore I also, after I 
heard of your faith in the Lord 
Jesus. This is one of the passages 
usually relied on by those who sup- 
pose that this epistle was not written 
to the Ephesians. The argument 
is, that he writes to them as if they 
were strangers to him, and that it is 
not language such as would be used 
in addressing a people among whom 
he had spent three years. See the 
Intro. 5 5. But this inference is not 
conclusive. Paul had been some 
years absent from Ephesus when 
this epistle was written. In the dif- 
ficult communication in those times 
between distant places, it is not to 
be supposed that he would hear often 
from them. Perhaps he had heard 
nothing after the time when he bade 
farewell to the elders of Ephesus at 
Miletus (Acts xx.), until the time 
here referred to. It would be, there- 
fore, a matter of great interest with 
him to hear from them ; and when 
in some way intelligence was brought 
to him at Rome of a very gratifying 
character about their growth in 
piety, he says that his anxiety was 
relieved, and that he did not cease 
to give thanks for what he had heard, 
and to commend them to God in 
prayer. 

16. Cease not to give thanks for 
you. In the prosperity of the church 
at Ephesus he could not but feel the 
deepest interest, and their welfare 
he never forgot. IT Making men-- 
Hon of you in my prayers. Paul 
was far distant from them, and ex- 
pected to see them no more. But 
he had faith in prayer, and he sought 
that they might advance in know- 
ledge and in grace. What was the 



A. V. 64.] 



CHAPTER L 



17 That the God a of our Lord 
Jesus Christ, the Father of glory, 
may give unto you the Spirit of 
wisdom b and revelation 1 in the 
knowledge of him : 

a Jno. 20. 17. b Col. 1, 9. 

or, for the acknowledgment. 



particular subject of his prayers, he 
mentions in the following verses. 

17. That the God of our Lord 
Jesus Christ. The God who has 
sent the Lord Jesus into the world, 
and appointed him as the Mediator 
between himself and man. The parti- 
cular reason why Paul here speaks 
of him as 4 the God of the Lord Je- 
sus' is, that he prays that they might 
be further acquainted with the Re- 
deemer, and be enlightened in regard 
to the great work which he came to 
do. IT The Father of glory. The 
glorious Father, that is, the Father 
who is worthy to be praised and 
honoured. IT May give unto you 
the Spirit of wisdom. May make 
you wise to understand the great 
doctrines of the religion of the Re- 
deemer. % And revelation. That 
is, revealing to you more and more 
of the character of the Redeemer, 
and of the nature and results of his 
work. It is probable here that by 
the word 4 Spirit' the apostle refers 
to the Holy Spirit as the author of 
all wisdom, and the revealer of all 
truth. His prayer is, that God would 
grant to them the Holy Spirit to 
make them wise, and to reveal his 
will to them, ^ In the knowledge 
of him. Marg. for the acknowledg- 
ment. That is, in order that you 
may more fully acknowledge him, 
or know him more intimately and 
thoroughly. They had already made 
high attainments (ver. 15), but Paul 
felt that they might make still 
higher; and the idea here is, that 
however far Christians may have 
advanced in knowledge and in love, 
there is an unfathomed depth of 



18 The eyes c of your under- 
standing being enlightened; that ye 
may know what is the hope d of 
his calling, and what the riches € 
of the glory of his inheritance in 
the saints, 

c Is. 42. 7. d c. 4. 4. e c. 3. 16. 



knowledge which they may still ex- 
plore, and which they should be ex- 
horted still to attempt to fathom. 
How far was Paul from supposing 
that the Ephesians had attained to 
perfection ! 

18, The eyes of your understand- 
ing being enlightened. The con- 
struction here in the Greek is, pro- 
bably, 4 that he may give you 
ver. 17) the Spirit of wisdom, &c. 
— eyes of the understanding enlight- 
ened,' &c. Or the phrase, 4 the 
eyes of your understanding being 
enlightened,' may be in the accu- 
sative absolute, which Koppe and 
Bloomfield prefer. The phrase, 4 the 
eyes of the understanding,' is a fig- 
ure that is common in. all languages. 
Thus Philo says, 4 What the eye is 
to the body, that is the mind to the 
soul.' Comp. Matth. vi. 22. The 
eye is the instrument by which we 
see ; and in like manner the under- 
standing is that by which we per- 
ceive truth. The idea here is, that 
Paul not only wished their hearts to 
be right, but he wished their under- 
standing to be right also. Religion 
has much to do in enlightening the 
mind. Indeed, its effect there is not 
less striking and decisive than it is 
on the heart. The understanding 
has been blinded by sin. The views 
which men entertain of themselves 
and of God are narrow and wrong. 
The understanding is enfeebled and 
perverted by the practice of sin. It 
is limited in its operations by the 
necessity of the case, and by the 
impossibility of fully comprehending 
the great truths which pertain to the 
divine administration. One of the 



86 EPHESIANS. [A. D. 64 

19 And what is the exceeding ward who believe, according to 
greatness of his power a to us- the working 1 of his mighty power, 

a Ps. 110. 3, 1 the might of his power. 



first effects of true religion is on the 
understanding. It enlarges its views 
of truth; gives it more exalted con- 
ceptions of God ; corrects its errors ; 
raises it up towards the great Foun- 
tain of love. And nowhere is the 
effect of the true religion more ap- 
parent than in shedding light on the 
intellect of the world, and restoring 
the weak and perverted mind to a 
just view of the proportion of things, 
and to the true knowledge of God. 
IF That ye may know what is the 
hope of his calling. What is the 
full import of that hope to which he 
has called and invited you by his 
Spirit and his promises. The mean- 
ing here is, that it would be an ines- 
timable privilege to be made fully 
acquainted with the benefits of the 
christian hope, and to be permitted 
to understand fully what Christians 
have a right to expect in the world 
of glory. This is the first thing 
which the apostle desires they should 
fully understand. ^ And what the 
riches of the glory of his inherit- 
ance. This is the second thing 
which Paul wishes them to under- 
stand. There is a force in this lan- 
guage which can be found perhaps 
nowhere else than in the writings 
of Paul. His mind is full, and lan- 
guage is burdened and borne down 
under the weight of his thoughts. 
See Notes on 2 Cor. iv. 17. On the 
word " riches" here used, see Notes 
on ver. 7. The phrase 'riches of 
glory' means glorious wealth ; or, 
as we would say, 1 how rich and 
glorious!' The meaning is, that 
there is an abundance — an infinitude 
of wealth. It is not such a posses- 
sion as man may be heir to in this 
world, which is always limited from 
the necessity of the case, and which 
cannot be enjoyed long ; it is infinite 
and inexhaustible. Comp. Notes, 



Rom. ii. 4. The " inheritance" here 
referred to is eternal life. Notes, 
Rom. viii. 17. ^ In the saints. 
Among the saints. Note, 1 Cor. i. 2. 

19. And what is the exceeding 
greatness of his power. On the 
language here used, comp. Notes on 
2 Cor. iv. 17. There is much em- 
phasis and energy of expression here, 
as if the apostle were labouring under 
the greatness of his theme, and 
wanted words to express the magni- 
tude of his conception. This is the 
third thing which he was particu- 
larly desirous they should know — 
that they should be fully acquainted 
with the power of God in the salva- 
tion of men. He refers not merely 
to the power which he had evinced 
in their salvation, but also to what 
the gospel was able to accomplish, 
and which they might yet experi- 
ence. The " power" referred to here 
as exercised towards believers does 
not refer to one thing merely. It is 
the whole series of the acts of power 
towards Christians which results 
from the work of the Redeemer. 
There was power exerted in their 
conversion. There would be power 
exerted in keeping them. There 
would be power in raising them up 
from the dead, and exalting them 
with Christ to heaven. The religion 
which they professed was a religion 
of power. In all the forms and 
stages of it the power of God was 
manifested towards them, and would 
be until they reached their final in- 
heritance. IT To us-ward. Towards 
us, or in relation to us. % Who be- 
lieve. Who are Christians. <ft Ac- 
cording to the working of his mighty 
power. Marg., The might of his 
power. This should be taken with 
the clause in the following verse, 
"which he wrought in Christ;" and 
the meaning is, that the power which 



A. D. 64.] 



CHAPTER L 



20 Which he wrought in 
Christ, when he ° raised him from 
the dead, and set him at his own 
right hand in the heavenly places^ 

a Ac. 2. 24, 33. 

God has exerted in us is in accord- 
ance with the power which was 
shown in raising up the Lord Jesus. 
It was the proper result of that, and 
was power of a similar kind. The 
same power is requisite to convert a 
sinner which is demanded in raising 
the dead. Neither will be accom- 
plished but by omnipotence (see 
Notes, ch. ii. 5); and the apostle 
wished that they should be fully 
apprised of this fact, and of the 
vast power which God had put forth 
in raising them up from the death 
of sin. To illustrate this sentiment 
is one of his designs in the follow- 
ing verses ; and hence he goes on to 
show that men before their conver- 
sion were " dead in trespasses and 
sins ;" that they had no spiritual life ; 
that they were the "children of 
wrath;" that they were raised up 
from their death in sin by the same 
power which raised the Lord Jesus 
from the grave, and that they were 
wholly saved by grace. Ch. ii. 1 — 
10. In order to set this idea of the 
power which God had put forth in 
their regeneration in the strongest 
light, he goes into a magnificent de- 
scription of the resurrection and ex- 
altation of the Lord Jesus, and shows 
how that was connected with the 
renewing of Christians. God had 
set him over all things. He had put 
all things under his feet, and had 
made principalities and dominions 
everywhere subject to him. In this 
whole passage (ch. i. 19 — 23; ii. 1 
— 10), the main thing to be illus- 
trated is the power which God has 
shown in renewing and saving his 
people ; and the leading sentiment 
is, that the same power is evinced in 
that which was required to raise up 
4 



21 Far h above all principality, 
and power, and might, and domi- 
nion, and every name that is 
named, not only in this world, but 
also m that which is to come ; 

b Ph. 2. 9. Col. 2. 10. 

the Lord Jesus from the dead, and 
to exalt him over the universe. 

20. Which he wrought in Christ 
Which he exerted in relation to the 
Lord Jesus when he was dead. The 
power which was then exerted was 
as great as that of creation. It was 
imparting life to a cold and " man- 
gled" frame. It was to open again 
the arteries and veins, and teach the 
heart to beat and the lungs to heave. 
It was to diffuse vital warmth through 
the rigid muscles, and to communi- 
cate to the body the active functions 
of life. It is impossible to conceive 
of a more direct exertion of power 
than in raising up the dead ; and 
there is no more striking illustration 
of the nature of conversion than 
such a resurrection. IT And set him 
at his own right hand. The idea 
is, that great power was displayed 
by this, and that a similar exhibition 
is made when man is renewed and 
exalted to the high honour of being 
made an heir of God. On the fact 
that Jesus was received to the right 
hand of God, see Notes on Mark 
xvi. 19. Comp. Notes on Acts ii. 
33. IT In the heavenly places. See 
Notes on ver. 3. The phrase here 
evidently means in heaven itself. 

21. Far above all principality. 
The general sense in this verse is, 
that the Lord Jesus was exalted to 
the highest conceivable dignity and 
honour. Comp. Phil. ii. 9. Col. ii. 
10. In this beautiful and most im- 
portant passage, the apostle labours 
for words to convey the greatness of 
his conceptions, and uses those which 
denote the highest conceivable dig- 
nity and glory. The main idea is, 
that God had manifested great power 
in thus exalting the Lord Jesus, 



88 

22 And hath put a all things 
under his feet, and gave him to 

a Ps. 8. 6. Mat. 28. 18. 

and that similar power was exhibit- 
ed in raising up the sinner from the 
death of sin to the life and honour 
of believing. The work of religion 
throughout was a work of power ; a 
work of exalting and honouring the 
dead, whether dead in sin or in the 
grave ; and Christians ought to 
know the extent and glory of the 
power thus ' put forth in their salva- 
tion. The word rendered 4 far above' 
— brcepdvu — is a compound word, 
meaning high above, or greatly ex- 
alted. He was not merely above 
the ranks of the heavenly beings, 
as the head ; he was not one of their 
own rank, placed by office a little 
above them, but he was infinitely 
exalted over them, as of different 
rank and dignity. How could this 
be if he were a mere man ; or if he 
were an angel ? The word render- 
ed 'principality' — apxti — means pro- 
perly, the beginning ; and then the 
first, the first place, power, dominion, 
pre-eminence, rulers, magistrates, 
Sic. It may refer here to any rank 
and power, whether among men or 
angels, and the sense is, that Christ 
is exalted above all. % And power. 
It is not easy to distinguish between 
the exact meaning of the words 
which the apostle here uses. The 
general idea is, that Christ is elevat- 
ed above all ranks of creatures how- 
ever exalted, and by whatever name 
they may be known. As in this he 
refers to the ' world that is to come,' 
as well as this world, it is clear that 
there is a reference here to the ranks 
of the angels, and probably he means 
to allude to the prevailing opinion 
among the Jews, that the angels are 
of different orders. Some of the 
Jewish Rabbies reckon four, others 
ten orders of angels, and they pre- 
sume to give them names accord- 
ing to their different ranks and 



[A. D. 64. 

be the head over all things to the 
church, 



power. But all this is evidently the 
result of mere fancy. The Scrip- 
tures hint in several places at a dif- 
ference of rank among the angels, 
but the sacred writers do not go into 
detail. It may be added that there 
is no improbability in such a subor- 
dination, but it is rather to be pre- 
sumed to be true. The creatures 
of God are not made alike ; and dif- 
ference of degree and rank, as far 
as our observation extends, every- 
where prevails. On this verse comp. 
Notes on Rom. viii. 38. f Domi- 
nion. Gr. Lordship. TF And every 
name that is named. Every crea- 
ture of every rank, ^ Not only in 
this world. Not only above all 
kings, and princes, and rulers of 
every grade and rank on earth. 
If" But also in that which is to come. 
This refers undoubtedly to heaven. 
The meaning is, that he is supreme 
over all. 

22. And hath put all things un- 
der his feet. See Notes on 1 Cor. 
xv. 27. fl" And gave him to be the 
head over all things. Appointed 
him to be the supreme ruler. ^ To 
the church. With reference to the 
church, or for its benefit and wel- 
fare. See Notes on John xvii. 2. 
The universe is under his control 
and direction for the welfare of his 
people. (1.) All the elements — the 
physical works of God — the winds 
and waves — the seas and rivers — all 
are under him, and all are to be 
made tributary to the welfare of the 
church. (2.) Earthly kings and 
rulers ; kingdoms and nations are 
under his control. Thus far Christ 
has controlled all the wicked rulers 
of the earth, and they have not been 
able to destroy that church which 
he redeemed with his own blood. 
(3.) Angels in heaven, with all their 
ranks and orders, are under his con- 



EPHESIANS. 



A, B. 64.] CHAPTER I. 

23 Which is his body, a the 

a 1 Co. 12. 12. Col. 1. 18, 24. 

trol with reference to the church. 
See Notes on Heb. i. 14. Comp. 
Matt, xxvi, 53. (4.) Fallen angels 
are under his control, and shall not 
be able to injure or destroy the 
church. See Notes on Matt. xvi. 
18. The church, therefore, is safe. 
All the great powers of heaven, 
earth, and hell, are made subject to 
its Head and King ; and no weapon 
that is formed against it shall pros- 
per. 

23. Which is his body. This 
comparison of the church with a per- 
son or body, of which the Lord Je- 
sus is the head, is not uncommon in 
the New Testament. Comp. Notes 
on 1 Cor. xi. 3 ; xii. 27. Eoh. iv. 
15, 16. «T The fulness of him. The 
word here rendered fulness — TrA^pw/m 
— means properly, that with which 
any thing is filled ; the filling up ; 
the contents. Notes, Rom. xi. 12. 
The exact idea here, however, is 
not very clear, and interpreters have 
been by no means united in their 
opinions of the meaning. It seems 
probable that the sense is, that the 
church is the completion or filling 
up of his power and glory. It is 
that without which his dominion 
would not be complete. He has 
control over the angels and over 
distant worlds, but his dominion 
would not be complete without the 
control over his church, and that is 
so glorious, that it fills up the honour 
of the universal dominion, and 
makes his empire complete. Ac- 
cording to Rosenm tiller, the word 
fulness here means a great number 
or multitude : a multitude, says he, 
which, not confined to its own terri- 
tory, spreads afar, and fills various 
regions. Koppe also regards it as 
synonymous with multitude or many, 
and supposes it to mean all the do- 
minion of the Redeemer over the 
body — the church. He proposes to 



fulness of him that filleth all in 
all 



translate the whole verse, 4 He has 
made him the Head over his church, 
that he might rule it as his own 
body— the whole wide state of his 
universal kingdom.' "This," says 
Calvin (in Zoc), " is the highest ho- 
nour of the church, that the Son of 
God regards himself as in a certain 
sense imperfect unless he is joined 
to us." The church constitutes the 
complete body of the Redeemer. A 
body is complete when it has all its 
members and limbs in proper propor- 
tions, and those members might be 
said to be the completion, or the fill- 
ing-up, or the fulness — ic\tyu>na — ■ 
of the body or the person. This 
language would not, indeed, be such 
as would usually be adopted to ex- 
press the idea now ; but this is evi- 
dently the sense in which Paul uses 
it here. The meaning is, that the 
church sustains the same relation to 
Christ which the body does to the 
head. It helps to form the entire 
person. There is a close and neces- 
sary union. The one is not complete 
without the other. And one is de- 
pendant on the other. When the 
body has all its members in due pro- 
portion, and is in sound and vigorous 
health, the whole person then is 
complete and entire. So it is to be 
in the kingdom of the Redeemer. 
He is the head ; and that redeemed 
Church is the body, the fulness, the 
completion, the filling-up of the en- 
tire empire over which he presides, 
and which he rules. On the mean- 
ing of the word fulness — irXtiptopa — 
the reader may consult Storr's Opus- 
cula, vol. 1, pp. 144 — 187, particu- 
larly pp. 169 — 183. Storr under- 
stands the word in the sense of full or 
abundant mercy, and supposes that 
it refers to the great benignity which 
God has shown to his people, and ren- 
ders it, " The grea t benignity of him 
who filleth all things with good, as 



40 



EPHESIANS. 



[A. D. 64 



he called Jesus from the dead to life 
and placed him in heaven, so even 
you, sprung from the heathen, who 
were dead in sin on account of your 
many offences in which you formerly 
lived, &c. — hath he called to life by 
Christ." This verse, therefore, he 
would connect with the following 
chapter, and he regards it all as de- 
signed to illustrate the great power 
and goodness of God. Mr. Locke 
renders it, "Which is his body, which 
is completed by him alone," and sup- 
poses it means, that Christ is the 
head, who perfects the church by 
supplying all things to all its mem- 
bers which they need. Chandler 
gives an interpretation in accord- 
ance with that which I have first 
suggested, as meaning that the 
church is the full 4 complement' of 
the body of Christ; and refers to 
iElian and Dionysius Halicarnassus, 
who use the word ' fulness' or TrA^w/m 
as referring to the rowers of a ship. 
Thus also we say that the ship's 
crew is its ' complement,' or that a 
ship or an army has its complement 
of men ; that is, the ranks are filled 
up or complete. In like manner, the 
church will be the filling-up, or the 
complement, of the great kingdom 
of the Redeemer — that which will 
give completion or perfectness to his 
universal dominion, f Of him. Of 
the Redeemer, <ft That filleth all 
in all. That fills all things, or who 
pervades all things. See Notes, 1 
Cor. xii. 6 ; xv. 28. Comp. Col. iii. 
11. The idea is, that there is no 
place where he is not, and which he 
does not fill; and that he is the 
source of all the holy and happy in- 
fluences that are abroad in the works 
of God. It would not be easy to 
conceive of an expression more cer- 
tainly denoting omnipresence and 
universal agency than this; and if 
it refers to the Lord Jesus, as 
seems to be indisputable, the passage 
teaches not only his supremacy, but 
demonstrates his universal agency, 



and his omnipresence — things that 
pertain only to God. From this 
passage we may observe, (1.) That 
just views of the exaltation of the 
Redeemer are to be obtained only 
by the influence of the Spirit of God 
on the heart. Vs. 17 — 19. Man, by 
nature, has no just conceptions of the 
Saviour, and has no desire to have. 
It is only as the knowledge of that 
great doctrine is imparted to the 
mind by the Spirit of God, that we 
have any practical and saving ac- 
quaintance with such an exaltation. 
The Christian sees him, by faith, 
exalted to the right hand of God, 
and cheerfully commits himself and 
his all to him, and feels that all his 
interests are safe in his hands. (2.) 
It is very desirable to have such 
views of an exalted Saviour. So 
Paul felt when he earnestly prayed 
that God would give such views to 
the Ephesians, vs. 17 — 20. It was 
desirable in order that they might 
have a right understanding of their 
privileges ; in order that they might 
know the extent of the power which 
had been manifested in their redemp- 
tion ; in order that they might com- 
mit their souls with confidence to 
him. In my conscious weakness 
and helplessness ; when I am borne 
down by the labours and exposed to 
the temptations of life ; when I con- 
template approaching sickness and 
death, I desire to feel that that Sa- 
viour to whom I have committed my 
all is exalted far above principalities 
and powers, and every name that is 
named. When the church is perse- 
cuted and opposed; when hosts of 
enemies rise up against it and 
threaten its peace and safety, I re- 
joice to feel assured the Redeemer 
and Head of the church is over all, 
and that he has power to subdue all 
her foes and his. (3.) The church 
is safe. Her great Head is on the 
throne of the universe, and no wea- 
pon that is formed against her can 
prosper. He has defended it hitherto 



A. D. 64.] CHAPTER II. 

CHAPTER II. 

AND you a hath he quickened, 
aJno. 5.24. Col. 2. 13. 



in all times of persecution, and the 
past is a pledge that he will continue 
to protect it to the end of the world. 
(4.) Let us commit our souls to this 
exalted Redeemer. Such a Re- 
deemer we need — one who has all 
power in heaven and earth. Such 
a religion we need — that can restore 
the dead to life. Such hope and con- 
fidence we need as he can give — 
such peace and calmness as shall 
result from unwavering confidence 
in him who filleth all in all. 

CHAPTER II. 

ANALYSIS. 

This chapter is closely connected 
in sense with the preceding, and 
should not have been separated from 
it. The great object is to illustrate 
the subject which was commenced 
in the previous chapter (ver. 19) — 
the greatness of the power of God, 
evinced in the salvation of his peo- 
ple. The great manifestation of his 
power had been in raising up the 
Lord Jesus from the dead. That 
had been connected with and fol- 
lowed by their resurrection from the 
death of sin; and the one had in- 
volved the exercise of a power simi- 
lar to the other. In the illustration 
of this main idea, the apostle observes 
(ver. 1) that God had quickened 
those who had been dead in tres- 
passes and sins, and proceeds (vs. 2, 
3) to show the condition in which, 
they were before their conversion. 
He then observes (vs. 4 — 7), that 
God of his infinite mercy, when they 
were dead in sin, had quickened them 
together with Christ, and had raised 
them up to sit with him in heavenly 
places. He then states that this was 
not by human power, but was the 
work of divine power, and that they 
were the workmanship of God, vs. 8 
4* 



41 

who were dead in trespasses and 
sins ; 



—-10. The remainder of the chap- 
ter (vs. 11- — 22) is occupied with a 
statement of the privileges resulting 
from the mercy of God in calling 
them into his kingdom. The apostle 
endeavours to impress their minds 
strongly with a sense of the mercy 
and love and power of God in thus 
calling them to himself. He re- 
minds them of their former condition 
when Gentiles, as being without God, 
and that they were now brought nigh 
by the blood of Christ (vs. 11—13) ; 
he states that this had been done by 
one great Mediator, who came to 
break down the wall of partition be- 
tween the Jews and Gentiles, and 
who had now made both one (vs. 14 
— 18) ; and he compares them now 
to a temple raised for God, and to 
constitute the place of his dwelling 
on the earth. Vs. 19—22. By all 
these considerations he endeavours 
to impress their minds with a sense 
of obligation, and to lead them to de- 
vote themselves to that God who had 
raised them from the dead, and had 
breathed into them the breath of 
immortal life. 

1. And you hath he quickened. 
The words ' hath he quickened,' or 
made to live, are supplied, but not 
improperly, by our translators. The 
object of the apostle is to show the 
great power which God had evinced 
towards the people (ch. i. 19) ; and 
to show that this was put forth in 
connexion with the resurrection of 
the Lord Jesus, aud his exaltation to 
the right hand of God in heaven. 
See Notes on Rom. vi. 4 — -1 1. Comp. 
Col. ii. 12, 13 ; iii. 1. The words 
4 hath he quickened' mean, hath he 
made alive, or made to live. John 
v. 21. Rom. iv. 17. 1 Cor. xv. 36. 

Who were dead in trespasses and 
sins. On the meaning of the word 



4:2 



EPHESIANS. 



[A. D. 04. 



2 Wherein a in time past ye j walked according to the course 

a Ac. 19. 35. 



dead, see Notes on Rom. v. 12 ; vi. 2. 
It is affirmed here of those to whom 
Paul wrote at Ephesus, that before 
they were converted they were 
'dead in sins.' There is not any- 
where a more explicit proof of de- 
pravity than this, and no stronger 
language can be used. They were 
dead in relation to that to which they 
afterwards became alive — i. e., to 
holiness. Of course, this does not 
mean that they were in all respects 
dead. It does not mean that they 
had no animal life, or that they did 
not breathe, and walk, and act. . Nor 
can it mean that they had no living 
intellect or mental powers, which 
would not have been true. Nor does 
it settle any question as to their abi- 
lity or power while in that state. It 
simply affirms a fact — that in rela- 
tion to real spiritual life they were, in 
consequence of sin, like a dead man 
in regard to the objects which are 
around him. A corpse is insensible. 
It sees not, and hears not, and feels 
not. The sound of music, and the 
voice of friendship and of alarm, do 
not arouse it. The rose and the lily 
breathe forth their fragrance around 
it, but the corpse perceives it not. 
The world is busy and active around 
it, but it is unconscious of it all. It 
sees no beauty in the landscape ; 
hears not the voice of a friend; 
looks not upon the glorious sun and 
stars ; and is unaffected by the run- 
ning stream and the rolling ocean. 
So with the sinner in regard to the 
spiritual and eternal world. He sees 
no beauty in religion ; he hears not 
the call of God ; he is unaffected by 
the dying love of the Saviour ; and he 
has no interest in eternal realities. In 
all these he feels no more concern, 
and sees no more beauty, than a dead 
man does in the world around him. 
Such is, in fact, the condition of a 
sinful world. There is, indeed, life, 



and energy, and motion. There are 
vast plans and projects, and the 
world is intensely active. But in 
regard to religion, all is dead. The 
sinner sees no beauty there ; and no 
human power can arouse him to act 
for God, any more than human power 
can rouse the sleeping dead, or open 
the sightless eye-balls on the light 
of day. The same power is needed 
in the conversion of a sinner which is 
needed in raising the dead ; and one 
and the other alike demonstrate the 
omnipotence of him who can do it. 

2. Wherein. In which sins, or in 
the practice of which transgressions. 
If Ye walked. You lived, life being 
often compared to a journey or a 
race. Note, Rom. vi. 4. % Accord- 
ing to the course of this world. In 
conformity with the customs and 
manners of the world at large. The 
word here rendered world — aluv — 
means properly age, but is often used 
to denote the present world, with its 
cares, temptations, and desires ; and 
here denotes particularly the men of 
this world. The meaning is, that 
they had lived formerly as other men 
lived, and the idea is strongly con- 
veyed that the course of the men of 
this world is to walk in trespasses 
and sins. The sense is, that there 
was by nature no difference between 
them and others, and that all the 
difference which now existed had 
been made by grace. % According 
to the prince of the power of the air. 
See ch. vi. 12. Comp. Notes on 2 
Cor. iv. 4. There can be no doubt 
that Satan is here intended, and that 
Paul means to say that they were 
under his control as their leader and 
prince. The phrase, ' the prince of 
the power,' may mean either i the 
powerful prince,' or it may mean 
that this prince had power over the 
air, and lived and reigned there par- 
ticularly. The word 'prince' — 



A. D. 64.] CHAPTER II. 

of this world, according to the 
prince a of the power of the air, 

a c. 6. 12. 



43 

the spirit that now worketh in the 
children b of disobedience : 

b Col. 3. 6. 



apx ovra — Archon, means one first in 
authority and power, and is then ap- 
plied to any one who has the pre- 
eminence or rule. It is applied to 
Satan, or the chief of the fallen 
angels, as where he is called ' the 
prince — ap^wv — of the devils,' Matth. 
ix. 34; xii. 24. Mark hi. 22. Luke 
xi. 15; 4 the prince of this world,' 
John xii. 31 ; xiv. 30 ; xvi. 11. But 
why he is here called the prince 
having power over the air, it is not 
easy to determine. Robinson (Lex.) 
supposes it to be because he is lord 
of the powers of the air ; that is, of 
the demons who dwell and rule in 
the atmosphere. So Doddridge sup- 
poses that it means that he controls 
the fallen spirits who are permitted 
to range the regions of the atmo- 
sphere. It is generally admitted 
that the apostle here refers to the 
prevailing opinions both among the 
Jews and heathen, that the air was 
thickly peopled with spirits or de- 
mons. That this was a current opi- 
nion, may be seen fully proved in 
Wetstein. Comp. Bloomfield, Gro- 
tius, and particularly Koppe. Why 
the region of the air was supposed 
to be the dwelling-place of such spi- 
rits, is now unknown. The opinion 
may have been either that such spi- 
rits dwelt in the air, or that they had 
control over it, according to the later 
Jewish belief. Cocceius and some 
others explain the word air here as 
meaning the same as darkness, as in 
profane writers. It is evident to my 
mind that Paul does not speak of this 
as a mere tradition, opinion, or va- 
gary of the fancy, or as a supersti- 
tious belief ; but that he refers to it 
as a thing which he regarded as true. 
In this opinion I see no absurdity that 
should make it impossible to believe 
it. For, (1.) the Scriptures abun- 
dantly teach that there are fallen, 



wicked spirits; and the existence 
of fallen angels is no more improba- 
ble than the existence of fallen men. 
(2.) The Bible teaches that they 
have much to do with this world. 
They tempted man; they inflicted 
disease in the time of the Saviour ; 
they are represented as alluring and 
deceiving the race. (3.) They must 
have some locality — some part of the 
universe where they dwell. That 
they were not confined down to hell 
in the time of the Redeemer, is clear 
from the New Testament ; for they 
are often represented as having af- 
flicted and tortured men. (4.) Why 
is there any improbability in the be- 
lief that their residence should have 
been in the regions of the air 1 That 
while they were suffered to be on 
earth to tempt and afflict men, they 
should have been permitted pecu- 
liarly to occupy these regions 1 Who 
can tell what may be in the invisible 
world, and what spirits may be per- 
mitted to fill up the vast space that 
now composes the universe] And 
who can tell what control may have 
been given to such fallen spirits over 
the regions of the atmosphere — over 
clouds, and storms, and pestilential 
air? Men have control over the 
earth, and pervert and abuse the 
powers of nature to their own ruin 
and the ruin of each other. The 
elements they employ for the purposes 
of ruin and of temptation. Fruit 
and grain they convert to poison ; 
minerals, to the destruction caused 
by war. In itself considered, there 
is nothing more improbable that spi- 
rits of darkness may have had con- 
trol over the regions of the air, than 
that fallen man has over the earth ; 
and no more improbability that that 
power has been abused to ruin men, 
than that the power of men is abused 
to destroy each other. No one can 



44 



EPHESIANS. 



[A. D. 64. 



3 Among whom also we a all 
had our conversation in times past 
in the lusts of our flesh, fulfilling 
the 1 desires of the flesh and of 

a 1 Pe. 4. 3. 1 wills. 

prove that the sentiment here re- 
ferred to by Paul is not true ; and 
no one can show how the doctrine 
that fallen spirits may do mischief in 
any part of the works of God, is any 
more improbable than that wicked 
men should do the same thing. The 
word '•'power' here — 'power of the 
air' — I regard as synonymous with 
dominion or rule ; ' a prince having 
dominion or rule over the air.' — 
*ft The spirit that now worketh. 
That still lives, and whose energy 
for evil is still seen and felt among 
the wicked. Paul here means un- 
doubtedly to teach that there was 
such a spirit, and that he was still 
active in controlling men. *fi The 
children of disobedience. The wick- 
ed. Col. iii. 6. 

3. We all had our conversation. 
See Notes on 2 Cor. i. 12. Comp. 
1 Pet. iv. 3. IT In the lusts of our 
flesh. Living to gratify the flesh, 
or the propensities of a corrupt na- 
ture. It is observable here that the 
apostle changes the form of the ad- 
dress from " ye" to " we" thus in- 
cluding himself with others, and 
saying that this was true of all be- 
fore their conversion. He means 
undoubtedly to say, that whatever 
might have been the place of their 
birth, or the differences of religion 
under which they had been trained, 
they were substantially alike by na- 
ture. It was a characteristic of all 
that they lived to fulfil the desires 
of the flesh and of the mind. The 
design of the apostle in thus group- 
ing himself with them was, to show 
that he did not claim to be any better 
by nature than they were, and that 
all which any of them had of value 
was to be traced to the grace of God. 
There is much delicacy here on the 



the mind ; and were by nature * 
the children of wrath, even as 
others. 

b Ps. 51. 5. 

part of the apostle. His object was 
to remind them of the former gross- 
ness of their life, and their exposure 
to the wrath of God. Yet he does 
not do it harshly. He includes him- 
self in then* number. He says that 
what he affirms of them was sub- 
stantially true of himself — of all — 
that they were under condemnation, 
and exposed to the divine wrath. 
*T Fulfilling the desires of the flesh 
and of the mind. Marg. as in Greek, 
wills. Complying with the wishes 
of a depraved nature. The 'will 
of the flesh' is that to which the 
flesh, or the unrenewed nature of 
man, prompts; and Paul says that 
all had been engaged in fulfilling 
those fleshly propensities. This 
was clearly true of the heathen, 
and it was no less true of the uncon- 
verted Jew that he lived for himself, 
and sought to gratify the purposes 
of a depraved nature, though it 
might manifest itself in a way differ- 
ent from the heathen. The 'will 
of the mind' referred to here relates 
to the wicked thoughts and purposes 
of the unrenewed nature — the sins 
which relate rather to the intellect 
than to the gross passions. Such, 
for instance, are the sins of pride, 
envy, ambition, covetousness, &c. ; 
and Paul means to say, that before 
conversion they lived to gratify these 
propensities, and to accomplish these 
desires of the soul. IT And were by 
nature, facet. By birth, or before 
we were converted. By conversion 
and adoption they became the chil- 
dren of God ; before that, they were 
all the children of wrath. This is, 
I think, the fair meaning of this im- 
portant declaration. It does not 
affirm when they began to be such, 
or that they were such as soon as 



A. D. 64.] 



CHAPTER II. 



4o 



4 But God, who is rich in 



they were born, or that they were 
such before they became moral 
agents, or that they became such in 
virtue of their connection with Adam 
— whatever may be the truth on 
these points ; but it affirms that be- 
fore they were renewed, they were 
the children of wrath. So far as this 
text is concerned, this might have 
been true at their very birth ; but it 
does not directly and certainly prove 
that. It proves that at no time be- 
fore their conversion were they the 
children of God, but that their whole 
condition before that was one of ex- 
posure to wrath. Comp. Rom. ii. 14. 
27. 1 Cor. xi. 14. Gal. ii. 15. Some 
men are born Jews, and some hea- 
then; some free, and some slaves; 
some white, and some black; some 
are born to poverty, and some to 
wealth; some are the children of 
kings, and some of beggars ; but, 
whatever their rank or condition, 
they are born exposed to wrath, or 
in a situation which would render 
them liable to wrath. But why this 
is, the apostle does not say. Whe- 
ther for their own sins or for the sins 
of another ; whether by a corrupted 
soul or by imputed guilt; whether 
they act as moral agents as soon as 
born, or at a certain period of child- 
hood, Paul does not say. % The 
children of wrath. Exposed to wrath, 
or liable to wrath. They did not 
by nature inherit holiness ; they in- 
herited that which would subject 
them to wrath. The meaning has 
been well expressed by Doddridge, 
who refers it "to the original apos- 
tasy and corruption, in consequence 
of which men do, according to the 
course of nature, fall early into per- 
sonal guilt, and so become obnoxious 
to the divine displeasure." Many mo- 
dern expositors have supposed that 
this has no reference to any original 
tendency of our fallen nature to sin, 



mercy, for his great love where- 
with he loved us, 

or to native corruption, but that it 
refers to the habit of sin, or to the 
fact of their having been the slaves 
of appetite and passion. I admit 
that the direct and immediate sense 
of the passage is that they were, 
when without the gospel, and before 
they were renewed, the children of 
wrath ; but still the fair interpreta- 
tion is, that they were born to that 
state, and that that condition was the 
regular result of their native depra- 
vity; and I do not know a more 
strong or positive declaration that 
can be made to show that men are 
by nature destitute of holiness, and 
exposed to perdition. IT Even as 
others. That is, 4 do not suppose 
that you stand alone, or that you are 
the worst of the species. You are 
indeed, by nature, the children of 
wrath; but not you alone. All 
others were the same. You have a 
common inheritance with them. I 
do not mean to charge you with 
being the worst of sinners, or as being 
alone transgressors. It is the com- 
mon lot of man — the sad, gloomy in- 
heritance to which we all are born.' 
The Greek is, hi \oltt6l — ' the re- 
mainder, or the others,' — including 
all. Comp. Notes on Rom. v. 19. 
This doctrine that men without the 
gospel are the children of wrath, 
Paul had fully defended in Rom. i., 
ii., iii. No truth, perhaps, is more 
frequently stated in the Bible; none 
is more fearful and awful in its cha- 
racter. What a declaration, that we 
' are by nature the children of wrath !' 
Who should not inquire what it 
means 1 Who should not make an 
effort to escape from the wrath to 
come, and become a child of glory 
and an heir of life 1 

4. But God, who is rich in mercy. 
On the use of the word rich by 
Paul, see Notes on ch. i. 7. It is a 
beautiful expression. ' God is rich 



46 



EPHESIANS. 



[A. D, 64 



5 Even a when we were dead 
in sins, hath quickened us to- 
gether with Christ, (by 1 grace b 
ye are saved ;) 

a Ro. 5. 6, 8, 10. 1 by whose, b Ro. 3. 24. 

in mercy;' overflowing, abundant. 
Mercy is the riches or the wealth of 
God. Men are often rich in gold, 
and silver, and diamonds, and they 
pride themselves in these posses- 
sions; but God is rich in mercy. 
In that he abounds; and he is so 
rich in it that he is willing to im- 
part it to others ; so rich that he can 
make all blessed. % For his great 
love. That is, his great love was 
the reason why he had compassion 
upon us. It is not that we had any 
claim or deserved his favour ; but it 
is, that God had for man original and 
eternal love, and that love led to the 
gift of a Saviour, and to the bestow- 
ment of salvation. 

5. Even when we were dead in 
sins. Notes, ver. 1. Comp. Rom. 
v. 8. The construction here is, 
6 God, who is rich in mercy, on ac- 
count of the great love which he 
bare unto us, even being dead in 
sin, hath quickened us,' &c. It does 
not mean that he quickened us when 
we were dead in sin, but that he 
loved us then, and made provision 
for our salvation. It was love to the 
children of wrath ; love to those who 
had no love to return to him ; love 
to the alienated and the lost. That 
is true love — the sincerest and the 
purest benevolence — love, not like 
that of men, but such only as God 
bestows. Man loves his friend, his 
benefactor, his kindred — God loves 
his foes, and seeks to do them good. 
If Hath quickened us. Hath made 
us alive. See ver. 1. «[f Together 
with Christ. In connection with 
him ; or in virtue of his being raised 
up from the grave. The meaning 
is, that there was such a connection 
between Christ and those whom the 
Father had given to him, that his 



6 And hath raised c us up to- 
gether, and made us sit together 
in heavenly places in Christ Je- 
sus ; 

c Col. 2. 12. 

resurrection from the grave involved 
their resurrection to spiritual life. 
It was like raising up the head and 
the members — the whole body to- 
gether. Comp. Notes on Rom. vi. 
5. Everywhere in the New Testa- 
ment, the close connection of the 
believer with Christ is affirmed. 
We are crucified with him. We 
die with him. We rise with him. 
We live with him. We reign with 
him. We are joint heirs with him. 
We share his sufferings on earth 
(1 Pet. iv. 13), and we share his 
glory with him on his throne. Rev. 
iii. 21. % By grace ye are saved. 
Marg., by whose. See Notes on 
Rom. iii. 24. Paul's mind was full 
of the subject of salvation by grace, 
and he throws it in here, even in an 
argument, as a point which he 
would never have them lose sight of. 
The subject before him was one emi- 
nently adapted to bring this truth 
to mind, and though, in the train of 
his arguments, he had no time now 
to dwell on it, yet he would not 
suffer any opportunity to pass with- 
out referring to it. 

6. And hath raised us up together. 
That is, we are raised from the 
death of sin to the life of religion, 
in connection with the resurrection 
of Jesus, and in virtue of that. So 
close is the connection between him 
and his people, that his resurrection 
made theirs certain. Comp. Col. ii. 
12. Notes, Rom. vi. 5. IT And 
made us sit together. Together 
with him. That is, we share his 
honours. So close is our connection 
with him, that we shall partake of 
his glory, and in some measure do 
now. Comp. Notes on Matt. xix. 
28, and Rom. viii. 17. % In heaven- 
ly places. See Notes on ch. i. 3. 



A. D. 64.] 



CHAPTER IL 



47 



7 That in the ages to come he 
might shew the exceeding riches 
of his grace, in his kindness a to- 
ward us through Christ Jesus. 

a Tit. 3, 4, 



The meaning is, that he has gone to 
the heavenly world as our Head and 
Representative. His entrance there 
is a pledge that we shall also enter 
there. Even here we have the anti- 
cipation of glory, and are admitted 
to exalted honours, as if we sat in 
heavenly places, in virtue of our 
connection with him. ^ In Christ 
Jesus. It is in connection with him 
that we are thus exalted, and thus 
filled with joy and peace. The 
meaning of the whole is, 4 We are 
united to Christ. We die with him, 
and live with him. We share his 
sufferings, and we share his joys. 
We become dead to the world in 
virtue of his death ; we become alive 
unto God in virtue of his resurrection. 
On earth we are exalted to honour, 
peace, and hope, in virtue of his re- 
surrection ; in heaven we shall share 
his glory and partake of his triumphs.' 

7. That in the ages to come. In 
all future times. The sense is, that 
the riches of divine grace, and the 
divine benignity, would be shown in 
the conversion of Christians and 
their salvation, to all future times. 
Such was his love to those who 
were lost, that it would be an ever- 
lasting monument of his mercy, a 
perpetual and unchanging proof that 
he was good. The sense is, we are 
raised up with Christ, and are made 
to partake of his honour and glory 
in order that others may forever be 
impressed with a sense of the divine 
goodness and mercy to us. ^ The 
exceeding riches of his grace. The 
abounding, overfloioing riches of 
grace. Comp. Notes, ch. i. 7. This 
is Paul's favourite expression — an 
expression so beautiful and so full of 
meaning that it will bear often to be 



8 For by grace 6 are ye saved 
through faith ; c and that not d of 
yourselves ; it is the gift of God : 

b 2 Ti. 1. 9. c Ro. 4. 16. d Jno. 6. 44. 65. 



repeated. We may learn from this 
verse, (1.) That one object of the 
conversion and salvation of sinners, 
is to furnish a proof of the mercy 
and goodness of God. (2.) Another 
object is, that their conversion may 
be an encouragement to others. The 
fact that such sinners as the Ephesians 
had been, were pardoned and saved, 
affords encouragement also to others 
to come and lay hold on life. And 
so of all other sinners who are saved. 
Their conversion is a standing en- 
couragement to all others to come 
in like manner; and now the his- 
tory of the church for more than 
eighteen hundred years furnishes all 
the encouragement which we could 
desire. (3.) The conversion of great 
sinners is a special proof of the 
divine benignity. So Paul argues 
in the case before us; and so he 
often argued from his own case. 
Comp. Notes on 1 Tim. i. 16. (4.) 
Heaven, the home of the redeemed, 
will exhibit the most impressive 
proof of the goodness of God that 
the universe furnishes. There will 
be a countless host who were once 
polluted and lost ; who were dead in 
sins ; who were under the power of 
Satan, and who have been saved by 
the riches of the divine grace — a 
host now happy and pure, and free 
from sin, sorrow, and death — the 
living and eternal monuments of the 
grace of God. 

8. For by grace are ye saved. By 
mere favour. It is not by your own 
merit; it is not because you have 
any claim. This is a favourite doc- 
trine with Paul, as it is with all who 
love the Lord Jesus in sincerity. 
Comp. Notes on Rom. i. 7 ; iii. 24. 
IT Through faith. Grace bestowed 



EPHESIANS. 



[A. D. 64. 



9 Not of works, lest any man 
should boast. 

through faith, or in connection with 
believing. See Notes on Rom. i. 17 ; 
iv. 16. If And that not of yourselves. 
That is, salvation does not proceed 
from yourselves. The word render- 
ed that — tovto — is in the neuter gen- 
der, and the word faith — rtCotis — is 
in the feminine. The word " that," 
therefore, does not refer particularly 
to faith, as being the gift of God, 
but to the salvation by grace of 
which he had been speaking. This 
is the interpretation of the passage 
which is the most obvious, and which 
is now generally conceded to be the 
true one. See Bloomfield. Many 
critics, however, as Doddridge, Eeza, 
Piscator, and Chrysostom, maintain 
that the word ' that' (tovto) refers to 
« faith' (itiatiO ; and Doddridge 
maintains that such a use is common 
in the New Testament. As a matter 
of grammar this opinion is certainly 
doubtful, if not untenable ; but as a 
matter of theology it is a question 
of very little importance. Whether 
this passage proves it or not, it is 
certainly true that faith is the gift 
of God. It exists in the mind only 
when the Holy Ghost produces it 
there, and is, in common with every 
other Christian excellence, to be 
traced to his agency on the heart. 
This opinion, however, does not 
militate at all with the doctrine that 
man himself believes. It is not God 
that believes for him, for that is impos- 
sible. It is his own mind that actu- 
ally believes, or that exercises faith. 
See Notes on Rom. iv. 3. In the 
same manner repentance is to be 
traced to God. It is one of the fruits 
of the operation of the Holy Spirit 
on the soul. But the Holy Ghost 
does not repent for us. It is our own 
mind that repents; our own heart 
that feels ; our own eyes that weep 
— and without this there can be no 
true repentance. No one can repent 



10 For we are his workman- 
ship, created in Christ Jesus unto 

for another; and God neither can 
nor ought to repent for us. He has 
done iio wrong, and if repentance is 
ever exercised, therefore, it must be 
exercised by our own minds. So of 
faith. God cannot believe for us. We 
must believe, or we shall be damned. 
Still this does not conflict at all with 
the opinion, that if we exercise faith, 
the inclination to do it is to be traced 
to the agency of God on the heart. 
I would not contend, therefore, about 
the grammatical construction of this 
passage, with respect to the point of 
the theology contained in it ; still it 
accords better with the obvious gram- 
matical construction, and with the de- 
sign of the passage to understand the 
word " that" as referring not to faith 
only, but to salvation by grace. So 
Calvin understands it, and so it is 
understood by Storr, Locke, Clarke, 
Koppe, Grotius, and others. IT It is 
the gift of God. Salvation by grace 
is his gift. It is not of merit ; it is 
wholly by favour. 

9. Not of works. See Notes on 
Rom. iii. 20. 27. 

10. For we are his workmanship. 
We are his making — Ttoirtxa. That 
is, we are created or formed by him, 
not only in the general sense in 
which all things are made by him, 
but in that peculiar sense which is 
denoted by the new creation. See 
Notes on 2 Cor. v. 17. Whatever 
of peace, or hope, or purity we have, 
has been produced by his agency on 
the soul. There cannot be con- 
ceived to be a stronger expression 
to denote the agency of God in the 
conversion of men, or the fact that 
salvation is wholly of grace. U Cre- 
ated in Christ Jesus. On the word 
created, see Notes on 2 Cor. v. 17. 
If Unto good works. With refer- 
ence to a holy life ; or, the design for 
which we have been created in 
Christ is, that we should lead a holy 



A, D. 64.] 



CHAPTER II. 



40 



good works, which a God hath be- 
fore 1 ordained that we should 
walk in them. 

11 Wherefore remember, that 

a c. L 4. 1 or, prepared. 



life. The primary object was not 
to bring us to heaven, It was that 
we should be holy. Paul held per- 
haps more firmly than any other 
man, to the position that men are 
saved by the mere grace of God, 
and by a divine agency on the soul ; 
but it is certain that no man ever 
held more firmly that men must lead 
holy lives, or they could have no 
evidence that they were the chil- 
dren of God. IF Which God hath 
before ordained, Marg., prepared. 
The word here used means to pre- 
pare beforehand, then to predesti- 
nate, or appoint before. The proper 
meaning of this passage is, ' to which 
(oi{) good works God has predesti- 
nated us, or appointed us beforehand, 
that we should walk in them.' The 
word here used — -rtpo^ot^a^co — oc- 
curs in the New Testament nowhere 
else except in Rom. ix. 23, where it 
is rendered 'had afore prepared.' It 
involves the idea of a previous de- 
termination, or an arrangement be- 
forehand for securing a certain re- 
sult. The previous preparation here 
referred to was, the divine inten- 
tion ; and the meaning is, that God 
had predetermined that we should 
lead holy lives. It accords, there- 
fore, with the declaration in ch. i. 4, 
that he had chosen his people before 
the foundation of the world, that 
they should be holy. See Notes on 
that verse. IT That we should vjalk 
in them. That we should live holy 
lives. The word walk is often used 
in the Scriptures to denote the course 
of life. Notes on Rom. vi. 4. 

11. Wherefore remember. The 
design of this evidently is, to excite 
a sense of gratitude in their bosoms 
for that mercy which had called 
5 



ye being in time past Gentiles in 
the flesh, who are called Uncir- 
cumcision by that which is called 
the Circumcision in the flesh made 
by hands ; 



them from the errors and sins of 
their former lives, to the privileges 
of Christians. It is a good thing 
for Christians to ' remember'' what 
they were. No faculty of the mind 
can be better employed to produce 
humility, penitence, gratitude, and 
love, than the memory. It is well 
to recall the recollection of our 
former sins ; to dwell upon our hard- 
ness of heart, our alienation, and 
our unbelief ; and to remember our 
wanderings and our guilt, until the 
heart be affected, and we are made 
to feel. The converted Ephesians 
had much guilt to recollect and to 
mourn over in their former life ; and 
so have all who are converted to the 
Christian faith, That ye being 
in time past. Formerly — (rtor'a.) 

Gentiles in the flesh. You were 
Gentiles in the flesh, i. e. under the 
dominion of the flesh, subject to the 
control of carnal appetites and plea- 
sures. Who are called Uncir- 
cumcision. That is, who are called 
'the uncircumcised.' This was a 
term similar to that which we use 
when we speak of ' the unbaptized.' 
It meant that they were without the 
pale of the people of God ; that they 
enjoyed none of the ordinances and 
privileges of the true religion ; and 
was commonly a term of reproach. 
Comp. Judges xiv. 3; xv. 18. 1 
Sam. xiv. 6; xvii. 26; xxxi. 4. 
Ezek. xxxi. 18. By that which 
is called the Circumcision. By those 
who are circumcised, i. e. by the 
Jews. In the flesh made by hands. 
In contradistinction from the circum- 
cision of the heart. See Notes on 
Rom. ii. 28, 29. They had exter- 
nally adopted the rites of the true 
religion, though it did not follow that 



§0 



EPHESIaNS. 



[A- D, 64, 



12 That at that time ye were 
without Christ, being aliens from 
the commonwealth of Israel, and 

they had the circumcision of the 
heart, or that they were the true 
children of God. 

12. Ye vjere without Christ. You 
were without the knowledge of the 
Messiah. You had not heard of him ; 
of course you had not embraced him. 
You were living without any of the 
hopes and consolations which you 
now have, from having embraced 
him. The object of the apostle is 
to remind them of the deplorable 
condition in which they were by na- 
ture ; and nothing would better ex- 
press it than to say they were " with- 
out Christ/' or that they had no 
knowledge of a Saviour, They knew 
of no atonement for sin. They had 
no assurance of pardon. They had 
no well-founded hope of eternal life. 
They were in a state of darkness 
and condemnation, from which no- 
thing but a knowledge of Christ 
could deliver them. All Christians 
may in like manner be reminded of 
the fact that, before their conver- 
sion, they were "without Christ." 
Though they had heard of him, and 
were constantly under the instruc- 
tion which reminded them of him, 
yet they were without any true 
knowledge of him, and without any 
of the hopes which result from hav- 
ing embraced him. Many were in- 
fidels. Many were scoffers. Many 
were profane, sensual, corrupt. 
Many rejected Christ with scorn; 
many, by simple neglect. All were 
without any true knowledge of him ; 
all were destitute of the peace and 
hope which result from a saving ac- 
quaintance with him. We may add, 
that there is no more affecting de- 
scription of the state of man by na- 
ture than to say, he is without a 
Saviour. Sad would be the condi- 
tion of the world without a Re- 
deemer — sad is the sta te of that por- 



strangers from the covenants of 
promise, having no hope, and 
without God in the world: 

tion of mankind who reject him. 
Reader, are you without Christ ? 
*f Being aliens from the common' 
wealth of Israel. This is the second 
characteristic of their state before 
their conversion to Christianity. 
This means more than that they 
were not Jews. It means that they 
were strangers to that polity— 7to%L- 
?£La — or arrangement by which the 
worship of the true God had been 
kept up in the world, and of course 
were strangers to the true religion. 
The arrangements for the public 
worship of Jehovah were made 
among the Jews. They had his law, 
his temple, his Sabbaths, and the 
ordinances of his religion. See Notes 
on Rom. iii. 2. To all these the 
heathens had been strangers, and of 
course they were deprived of all the 
privileges which resulted from hav- 
ing the true religion. The word 
here rendered commonwealth — rtou- 
tsCa — means properly citizenship, or 
the right of citizenship, and then a 
community, or state. It means here 
that arrangement or organization by 
which the worship of the true God 
was maintained. The w 7 ord aliens — 
artiftdxrtpitofjisvoi — here means merely 
that they were strangers to. It 
does not denote, of necessity, that 
they were hostile to it ; but that they 
were ignorant of it, and were, there- 
fore, deprived of the benefits which 
they might have derived from it, if 
they had been acquainted with it. 
If And strangers. This word — |a- 
vo$ — means properly a guest, or a 
stranger, who is hospitably enter- 
tained ; then a foreigner, or one from 
a distant country ; and here means 
that they did not belong to the com- 
munity where the covenants of pro- 
mise were enjoyed; that is, they 
were strangers to the privileges of 
the people of God. If The cove- 



A. D. 84] 



CHAPTER H. 



51 



nants of promise. See Notes on 
Rom. ix. 4. The covenants of pro- 
mise were those various arrange- 
ments which God made with his 
people, by which he promised them 
future blessings, and especially by 
which he promised that the Messiah 
should come. To be in possession 
of them was regarded as a high ho- 
nour and privilege ; and Paul refers 
to it here to show that, though the 
Ephesians had been by nature with- 
out these, yet they had now been 
brought to enjoy all the benefits 
of them. On the word covenant, 
see Notes on Gal. iii. 15. It may 
be remarked, that Walton (Poly- 
glott) and Rosenmiiller unite the 
word <■ promise" 1 here with the word 
* hope'' — -having no hope of the pro- 
mise. But the more obvious and 
usual interpretation is that in our 
common version, meaning that they 
were not by nature favoured with 
the covenants made with Abraham, 
Isaac, Jacob, &c, by which there 
was a promise of future blessings 
under the Messiah, Having no 
hope. The apostle does not mean to 
affirm that they did not cherish any 
hope, for this is scarcely true of any 
man; but that they were without 
any proper ground of hope. It is 
true of perhaps nearly all men that 
they cherish some hope of future 
happiness. But the ground on which 
they do this is not well understood 
by themselves, nor do they in gene- 
ral regard it as a matter worth par- 
ticular inquiry. Some rely on mo- 
rality; some on forms of religion; 
some on the doctrine of universal 
salvation; all who are impenitent 
believe that they do not deserve eter- 
nal death, and expect to be saved by 
justice. Such hopes, however, must 
be unfounded. No hope of life in a 
future world can be founded on a 
proper basis which does not rest on 
some promise of God, or some assur- 
ance that he will save us ; and these 
hopes, therefore, which men take up 



they know not why, are delusive 
and vain, % And without God in 
the world. Gr. a^soo— -atheists ; that 
is, those who had no knowledge of 
the true God. This is the last spe- 
cification of their miserable condi- 
tion before they were converted ; 
and it is an appropiate crowning of 
the climax. What an expression! 
To be without God — without God in 
his own world, and where he is all 
around us ! To have no evidence of 
his favour, no assurance of his love 9 
no hope of dwelling with him ! The 
meaning, as applied to the heathen 
Ephesians, was, that they had no 
knowledge of the true God. This 
was true of the heathen, and in an 
important sense also it is true of all 
impenitent sinners, and was once 
true of all who are now Christians, 
They had no God. They did not 
worship him, or love him, or serve 
him, or seek his favours, or act with 
reference to him and his glory. No- 
thing can be a more appropriate and 
striking description of a sinner now 
than to say that he is 4 without God 
in the world.' He lives, and feels, 
and acts, as if there were no God. 
He neither worships him in secret, 
nor in his family, nor in public. He 
acts with no reference to his will. 
He puts no confidence in his pro- 
mises, and fears not when he threat- 
ens ; and were it announced to him 
that there is no God, it would pro- 
duce no change in his plan of life, 
or in his emotions. The announce- 
ment that the emperor of China, or 
the king of Siam, or the sultan of 
Constantinople, was dead, would pro- 
duce some emotion, and might change 
some of his commercial arrange- 
ments; but the announcement that 
there is no God would interfere with 
none of his plans, and demand no 
change of life. And, if so, what is 
man in this beautiful world without 
a God] A traveller to eternity 
without a God ! Standing over the 
grave without a God ! An immortal 



52 



EPHESIANS. 



[A. D. 64. 



13 But now, in Christ Jesus, 
ye who sometimes were far off, 
are made nigh by the blood a of 
Christ. 

a He. 9. 12. 



being without a God! A man — 
fallen, sunk, ruined, with no God to 
praise, to love, to confide in; with 
no altar, no sacrifice, no worship, no 
hope; with no Father in trial, no 
counsellor in perplexity, no support 
in death ! Such is the state of man 
by nature. Such are the effects of 
sin. 

13. But now in Christ Jesus. By 
the coming and atonement of the 
Lord Jesus, and by the gospel which 
he preached. ^ Ye who sometimes 
were afar off. Who were formerly 
— rcotl . Tindal translates it, a whyle 
a goo. The phrase afar off — paxgav 
— means that they were formerly 
far off from God and his people. The 
expression is derived from the cus- 
tom of speaking among the Hebrews. 
God was supposed to reside in the 
temple. It was a privilege to be 
near the temple. Those who were 
remote from Jerusalem and the tem- 
ple were regarded as far off from 
God, and hence as peculiarly irreli- 
gious and wicked. See Notes on 
Isa. lvii. 19. ^ Are made nigh. 
Are admitted to the favour of God, 
and permitted to approach him as 
his worshippers. ^ By the blood of 
Christ. The Jews came near to the 
mercy-seat on which the symbol of 
the divine presence rested (Notes on 
Rom. iii. 25), by the blood that was 
offered in sacrifice ; that is, the High 
Priest approached that mercy-seat 
with blood and sprinkled it before 
God. Now we are permitted to ap- 
proach him with the blood of the 
atonement. The shedding of that 
blood has prepared the way by which 
Gentiles as well as Jews may ap- 
proach God, and it is by that offering 
that we are led to seek God. 



14 For he 6 is our peace, who 
hath made both c one, and hath 
broken down the middle -wall of 
partition between us; 

b Mi. 5. 5. c Jno. 10. 16. Ga. 3. 28. 



14. For he is our peace. There 
is evident allusion here to Isa. lvii. 
19. See Notes on that verse. The 
peace here referred to is that by 
which a union in worship and in 
feeling has been produced between 
the Jews and the Gentiles. For- 
merly they were alienated and sepa- 
rate. They had different objects of 
worship; different religious rites; 
different views and feelings. The 
Jews regarded the Gentiles with ha- 
tred, and the Gentiles the Jews with 
scorn. Now, says the apostle, they 
are at peace. They worship the 
same God. They have the same 
Saviour. They depend on the same 
atonement. They have the same 
hope. They look forward to the 
same heaven. They belong to the 
same redeemed family. Reconcili- 
ation has not only taken place with 
God, but with each other. The best 
way to produce peace between alien- 
ated minds is to bring them to the 
same Saviour. That will do more 
to silence contentions, and to heal 
alienations, than any or all other 
means. Bring men around the same 
cross; fill them with love to the 
same Redeemer, and give them the 
same hope of heaven, and you put a 
period to alienation and strife. The 
love of Christ is so absorbing, and 
the dependence in his blood so en- 
tire, that they will lay aside these 
alienations, and cease their conten- 
tions. The work of the atonement 
is thus designed not only to produce 
peace with God, but peace between 
alienated and contending minds. 
The feeling that we are redeemed 
by the same blood, and that we have 
the same Saviour, will unite the rich 
and the poor, the bond and the free, 



A. D. 64.] 



CHAPTER JL 



D3 



15 Having abolished a in his 
flesh the enmity, even the law of 
commandments contained in ordi- 

a Col. 2. 14. 

the high and the low, in the ties of 
brotherhood, and make them feel that 
they are one. This great work of 
the atonement is thus designed to 
produce peace in alienated minds 
everywhere, and to diffuse abroad 
the feeling of universal brotherhood. 
«[f Who hath made both one. Both 
Gentiles and Jews. He has united 
them in one society. IT Having 
broken down the middle wall. There 
is an allusion here undoubtedly to 
the wall of partition in the temple 
by which the court of the Gentiles 
was separated from that of the Jews. 
See Notes and the plan of the tem- 
ple, in Matt. xxi. ] 2. The idea here 
is, that that was now broken down, 
and that the Gentiles had the same 
access to the temple as the Jews. 
The sense is, that in virtue of the 
sacrifice of the Redeemer they were 
admitted to the same privileges and 
hopes. 

15. Having abolished. Having 
brought to naught, or put an end to 
it — xai?agyYi6<x$. If In his flesh. By 
the sacrifice of his body on the cross. 
It was not by instruction merely ; it 
was not by communicating the know- 
ledge of God ; it was not as a teach- 
er ; it was not by the mere exertion 
of power; it was by his flesh — -his 
human nature — and this can mean 
only that he did it by his sacrifice 
of himself. It is such language as 
is appropriate to the doctrine of the 
atonement — not indeed teaching it 
directly — but still such as one would 
use who believed that doctrine, and 
such as no other one would employ. 
Who would now say of a moral 
teacher that he accomplished an im- 
portant result by his flesh ? Who 
would say of a man that was instru- 
mental in reconciling his contending 
neighbours, that he did it by his 



nances ; for to make in himself 
of twain one new man, so making 
peace ; 



flesh? Who* would say of Dr. 
Priestley that he established Unita- 
rianism in his flesh ? No man would 
have ever used this language who 
did not believe that Jesus died as a 
sacrifice for sin. M The enmity. 
Between the Jew and the Gentile. 
Tindal renders this, " the cause of 
hatred, that is to say, the law of 
commandments contained in the law 
written." This is expressive of the 
true sense. The idea is, that the 
ceremonial law of the Jews, on 
which they so much prided them- 
selves, was the cause of the hostility 
existing between them. That made 
them different people, and laid the 
foundation for the alienation which 
existed between them. They had 
different laws ; different institutions ; 
a different religion. The Jews look- 
ed upon themselves as the favourites 
of Heaven, and as in possession of 
the knowledge of the only way of 
salvation; the Gentiles regarded 
their laws with contempt, and look- 
ed upon the peculiar institutions 
with scorn. When Christ came, 
and abolished by his death their pe- 
culiar ceremonial laws, of course the 
cause of this alienation ceased. 
Tf Even the law of commandments. 
The law of positive commandments. 
This does not refer to the moral law, 
which was not the cause of the aliens 
ation, and which was not abolished 
by the death of Christ, but to the 
laws commanding sacrifices, festi- 
vals, fasts, &c, which constituted the 
peculiarity of the Jewish system. 
These were the occasion of the en- 
mity between the Jews and the Gen- 
tiles, and these were abolished by 
the great sacrifice which the Re- 
deemer made ; and of course when 
that was made, the purpose for which 
these laws were instituted was ao 



54 



EPHESIANS. 



[A. D. 64. 



16 And that lie might recon- 
cile a both unto God in one body 
by the cross, having slain the en- 
mity 1 thereby ; 

a Col. 1 . 20-22. 1 or, in himself. 

complished, and they ceased to be 
of value and to be binding. If Con- 
tained in ordinances. In the Mo- 
saic commandments. The word or- 
dinance means, decree, edict, law. 
Luke ii. 1. Acts xvi. 4; xvii. 7. 
Col. ii. 14. ^[ For to make in him- 
self. By virtue of his death, or un- 
der him as the head, ^f Of twain 
one new man. Of the two — Jews 
and Gentiles — one new spiritual per- 
son; that they might be united. The 
idea is, that as two persons who had 
been at enmity, might become re- 
conciled and be one in aim and pur- 
suit, so it was in the effect of the 
work of Christ on the Jews and Gen- 
tiles. When they were converted 
they would be united and harmonious. 

16. And that he might reconcile 
both unto God. This was another 
of the effects of the work of redemp- 
tion, and indeed the main effect. It 
was not merely to make them har- 
monious, but it was that both, who 
had been alienated from God, should 
be reconciled to him. This was a 
different effect from that of pro- 
ducing peace between themselves, 
though in some sense the one grew 
out of the other. They who are re- 
conciled to God will be at peace 
with each other. They will feel 
that they are of the same family, 
and are all brethren. On the sub- 
ject of reconciliation, see Notes on 
2 Cor. v. 18. IT In one body. One 
spiritual personage — the church. 
See Notes on ch. i. 23. % By the 
cross. By the atonement which he 
made on the cross. See Col. i. 20. 
Comp. Notes on Rom. iii. 25. It is 
by the atonement ouly that men 
ever become reconciled to God. 
IT Having slain the enmity. Not 
only the enmity between Jews and 



17 And came and preached 
peace to you b which were afar 
off and to them that were nigh. 

18 For through c him we both 

b Ac. 2. 39. c Jno. 14. 6. 1 Pe. 3. 18. ' 

Gentiles, but the enmity between 
the sinner and God. He has by that 
death removed all the obstacles to 
reconciliation on the part of God 
and on the part of man. It is made 
efficacious in removing the enmity 
of the sinner against God, and pro- 
ducing peace. If Thereby. Marg., 
in him,self. The meaning is, in his 
cross, or by means of his cross. 

17. And came and preached peace. 
That is, the system of religion which 
he proclaimed, was adapted to pro- 
duce peace with God. This he 
preached personally to those who 
"were nigh," that is, the Jews; to 
those were " afar off" — the Gentiles 
— he preached it by his apostles. 
He was the author of the system 
which proclaimed salvation to both. 
The word peace here refers to re- 
conciliation with God. To you 
which were afar off, &c. See Notes 
on ver. 13. Comp. Notes on Acts 
ii. 39. 

18. For through him. That is, 
he has secured this result that we 
have access to God. This he did by 
his death — reconciling us to God ; 
by the doctrines which he taught — 
acquainting us with God; and by 
his intercession in heaven — by which 
our " prayers gain acceptance" with 
him. ^ We both have access. Both 
Jews and Gentiles. See Notes on 
Rom. v. 2. We are permitted to 
approach God through him, or in his 
name. The Greek word here — 
rfpocraycoyi; — relates properly to the 
introduction to, or audience which we 
are permitted to have with a prince 
or other person of high rank. This 
must be effected through an officer 
of court to whom the duty is in- 
trusted. Rosenmuller, Alt. und neu. 
Morgenland, in loc. Tf By one Spirit, 



A. D. 64] 



CHAPTER XL 



55 



have access by one Spirit unto the 
Father. 

19 Now therefore ye are no 
more strangers and foreigners, but 



By the aid of the same Spirit — the 
Holy Ghost. See Notes, 1 Cor. xii. 
4. ^ Unto the Father. We are 
permitted to come and address God 
as our Father. See Notes on Rom, 
viu. 15. 28. 

19. Now therefore ye are no more 
strangers and foreigners. You are 
reckoned with the people of God. 
You are entitled to their privileges, 
and are not to be regarded as out- 
casts and aliens. The meaning is, 
that they belonged to the same com- 
munity — -the same family — as the 
people of God. The word rendered 
strangers — %ivoi — means foreigners 
in a state^ as opposed to citizens. 
The word rendered foreigners — 
Tidpoixoi — means guests in a private 
family, as opposed to the members 
of the family. Rosenmuller. Stran- 
gers and such as proposed to reside 
for a short time in Athens, were 
permitted to reside in the city, and 
to pursue their business undisturbed, 
but they could perform no public 
duty ; they had no voice in the pub- 
lic deliberations, and they had no 
part in the management of the state. 
They could only look on as specta- 
tors, without mingling in the scenes 
of state, or interfering in any way in 
the affairs of the government. They 
were bound humbly to submit to all 
the enactments of the citizens, and 
observe all the laws and usages of the 
republic. It was not even allowed 
them to transact any business in 
their own name, but they were 
bound to choose from among the 
citizens one to whose care they com- 
mitted themselves as a patron, and 
whose duty it was to guard them 
against all injustice and wrong. 
Potter's Gr. Ant. 1. 55. Proselytes, 
who united themselves to the Jews, 



fellow-citizens a with the saints, 
and of the household b of God ; 
20 And are built c upon the* 

a He. 12. 22, 2a h c. 3. 15, 

c 1 Co. 3. 9, 10. d Mat. 16, 18. Re. 21. 14. 

were also called in the Jewish writ- 
ings, strangers. All foreigners were 
regarded as 'strangers,' and Jews 
only were supposed to have near 
access to God. But now, says the 
apostle, this distinction is taken 
away, and the believing heathen, as 
well as the Jew, has the right of 
citizenship in the New Jerusalem, 
and one, as well as another, is a 
member of the family of God. Bur- 
der, Ros. Alt u. neu. Morgenland, 
in loc. The meaning here is, that 
they had not come to sojourn merely 
as guests or foreigners, but were a 
part of the family itself, and entitled 
to all the privileges and hopes which 
others had. ^ But fellow-citizens 
with the saints. Belonging to the 
same community with the people of 
God. And of the household of 
God. Of the same family. En- 
titled to the same privileges, and 
regarded by him as his children. 
See eh. hi. 15. 

20. And are built upon the foun- 
dation. The comparison of the 
church with a building, is common 
in the Scriptures. Comp, Notes on 
1 Cor. hi. 9, 10. The comparison 
was probably taken from the temple, 
and as that was an edifice of great 
beauty, expense, and sacredness, it 
was natural to compare the church 
with it. Besides, the temple was 
the sacred place where God dwelt on 
the earth; and as the church was 
the place where he delighted now 
to abide, it became natural to speak 
of his church as the temple, or the 
residence of God. See Notes on 
Isa. liv. 11, 12. That building, says 
Paul, was permanently founded, and 
was rising with great beauty of pro- 
portion, and with great majesty and 
splendour, f Of the apostles. The 



56 



EPHESIANS. 



[A. D. 64. 



foundation of the apostles and 
prophets, Jesus Christ himself 



doctrines which they taught are the 
basis on which the church rests. It 
is possible that Paul referred here 
to a splendid edifice, particularly 
because the Ephesians were distin- 
guished for their skill in architec- 
ture, and because the celebrated 
temple of Diana was among them. 
An allusion to a building, however, 
as an illustration of the church, oc- 
curs several times in his other epis- 
tles, and was an allusion which 
would be everywhere understood. 
If And prophets. The prophets of 
the Old Testament, using the word, 
probably, to denote the Old Testa- 
ment in general. That is, the doc- 
trines of divine revelation, whether 
communicated by prophets or apos- 
tles, were laid at the foundation of 
the Christian church. It was not 
founded on philosophy, or tradition, 
or on human laws, or on a venerable 
antiquity, but on the great truths 
which God had revealed. Paul 
does not say that it was founded on 
Peter, as the Papists do, but on the 
prophets and apostles in general. If 
Peter had been the 4 vicegerent of 
Christ,' and the head of the church, 
it is incredible that his brother Paul 
should not have given him some 
honourable notice in this place. 
Why did he not allude to so import- 
ant a fact? Would one who be- 
lieved it have omitted it ? Would a 
Papist now omit it] Learn here, 
(1.) That no reliance is to be placed 
on philosophy as a basis of religious 
doctrine. (2.) That the traditions 
of men have no authority in the 
church and constitute no part of the 
foundation. (3.) That nothing is to 
be regarded as a fundamental part 
of the Christian system, or as bind- 
ing on the conscience, which can- 
not be found in the 4 prophets and 
apostles ;' that is, as it means here, 



being the chief a comer-stone ; 
21 In whom all the building, 

a Is. 28. 16. 

in the Holy Scriptures. No decrees 
of councils ; no ordinances of synods ; 
no 4 standard' of doctrines ; no creed 
or confession, is to be urged as au- 
thority in forming the opinions of 
men. They may be valuable for 
some purposes, but not for this ; they 
may be referred to as interesting 
parts of history, but not to form the 
faith of Christians; they may be 
used in the church to express its 
belief, but not to form it. What is 
based on the authority of apostles 
and prophets is true, and always 
true, and only true ; what may be 
found elsewhere, may be valuable 
and true, or not, but, at any rate, is 
not to be used to control the faith of 
men. % Jesus Christ himself being 
the chief corner-stone. See Notes 
on Isa. xxviii. 16. Rom. ix. 33. 
The corner-stone is the most im- 
portant in the building. (1.) Be- 
cause the edifice rests mainly on the 
corner-stones. If they are small, 
and unstable, and settle down, the 
whole building is insecure; and 
hence care is taken to place a large 
stone firmly at each corner of an 
edifice. (2.) Because it occupies a 
conspicuous and honourable place. 
If documents or valuable articles 
are deposited at the foundation of a 
building it is within the corner- 
stone. The Lord Jesus is called the 
4 corner-stone,' because the whole 
edifice rests on him, or he occupies 
a place relatively as important as 
the corner-stone of an edifice. Were 
it not for him, the edifice could not 
be sustained for a moment. Neither 
prophets nor apostles alone could 
sustain it. See Notes on 1 Cor. in. 
11. Comp. IPet. ii. 6. 

21. In whom. That is, by whom, 
or upon whom. It was in connec- 
tion with him, or by being reared on 
him as a foundation. % All the 



A, D. 64.] 



CHAPTER IL 



fitly framed together, groweth 
unto an holy ° temple in the 
Lord : 

a 1 Co. 3. 17. 2 Co. 6. 16. 

building. The whole church of 
Christ. % Fitly framed together. 
The word here used means to joint 
together, as a carpenter does the 
frame-work of a building. The 
materials are accurately and care- 
fully united by mortices and tenons, 
so that the building shall be firm. 
Different materials may be used, and 
different kinds of timber may be 
employed, but one part shall be 
worked into another, so as to con- 
stitute a durable and beautiful edi- 
fice. So in the church. The dif- 
ferent materials of the Jews and 
Gentiles; the people of various na- 
tions, though heretofore separated 
and discordant, become now united, 
and form an harmonious society. 
They believe the same doctrines; 
worship the same God ; practise the 
same holiness, and look forward to 
the same heaven, f Groweth unto 
an holy temple in the Lord. See 
Notes on 1 Cor. iii. 17. 2 Cor. vi. 16. 

22. In whom. In Christ, or on 
Christ, as the solid and precious 
foundation, IT Ye also are builded 
together. You are built into that, 
or constitute a part of it. You are 
not merely added to it, but you con- 
stitute a part of the building. % For 
an habitation of God. For the in- 
dwelling, or the dwelling-place, of 
God. Formerly he dwelt in the 
temple. Now he dwells in the 
church, and in the hearts of his peo- 
ple. See Notes on 2 Cor. vi. 16. 

REMARKS. 

1. We were by nature dead in 
sin. Ver. 1. We had no spiritual 
life. We were insensible to the 
calls of God, to the beauty of reli- 
gion, to the claims of the Creator. 
We were like corpses in the tomb 
in reference to the gay and busy 



22 In whom ye also are build- 
ed b together for an habitation of 
God through the Spirit. 

b 1 Pe. %. 4, 5. 

and happy world around them.-— 
There we should have remained, 
had not the grace of God given us 
life, just as the dead will remain in 
their graves for ever, unless God 
shall raise them up. How humble 
should we be at the remembrance 
of this fact ! how grateful that God 
has not left us to sleep that sleep of 
death for ever ! 

2. Parents should feel deep so- 
licitude for their children. Ver. 3. 
They, in common with all others, 
are "children of wrath." They 
have a nature prone to evil ; and 
that nature will develope itself in 
evil for ever, unless it is changed — - 
just as the young thorn-bush will be 
a thorn-bush, and will put forth 
thorns, and not roses ; and the Bohon 
Upas will be a Bohon Upas, and not 
an olive or an orange ; and as the lion 
will be a lion, and the panther a 
panther, and not a lamb, a kid, or a 
gazelle. They will act out their 
nature, unless they are changed; 
and they will not be changed, but by 
the grace of God. I do not mean 
that their nature is in every sense 
like that of the lion or the asp ; but 
I mean that they will be as certainly 
wicked, if unrenewed, as the lion 
will be ferocious, and the asp poison- 
ous. And if so, what deep anxiety 
should parents feel for the salvation 
of their children! How solicitous 
should they be that, by the grace of 
God, the evil propensities of their 
nature may be eradicated, and that 
they become the adopted children 
of God ! 

3. The salvation of sinners in- 
volves all the exercise of power that 
is put forth in the resurrection of the 
dead. Ver. 5. It is not a work to 
be performed by man ; it is not a 
work of angelic might. None can 



5^ 



EPHESIANS. 



[A. B. 64 



impart spiritual life to the soul but 
he who gave it life at first. On that 
great Source of life we are depend- 
ant for our resurrection from spirit- 
ual death ; and to God we must look 
for the grace by which we are to 
live. — It is true that though we are 
by nature "dead in sins," we are 
not in all respects like the dead. 
Let not this doctrine be abused to 
make us secure in sin, or to prevent 
effort. The dead in the grave are 
dead in all respects. We by nature 
are dead only in sin. We are active 
in other things; and indeed the 
powers of man are not less active 
than they would be if he were holy. 
But it is a tremendous activity for 
evil, and for evil only. The dead 
in their graves hear nothing, see no- 
thing, and feel nothing. Sinners 
hear, and see, and feel; but they 
hear not God, and they see not his 
glory, any more than if they were 
dead. To the dead in the grave, no 
command could with propriety be 
addressed; on them, no entreaty 
could be urged to rise to life. But 
the sinner may be commanded and 
entreated ; for he has power, though 
it is misdirected ; and what is need- 
ful is, that he should put forth his 
power in a proper manner. While, 
therefore, we admit, with deep hu- 
miliation, that we, our children and 
friends, are by nature dead in sin, 
let us not abuse this doctrine as 
though we could be required to do 
nothing. It is with us wilful death. 
It is death because we do not choose 
to live. It is a voluntary closing 
our eyes, and stopping our ears, as 
if we were dead ; and it is a volun- 
tary remaining in this state, when 
we have all the requisite power to 
put forth the energies of life. Let 
a sinner be as active in the service 
of God as he is in the service of the 
Devil and the world, and he would 
be an eminent Christian. Indeed, 
all that is required is, that the mis- 
directed and abused energy of this 



world should be employed in the 
service of the Creator. Then all 
would be well. 

4. Let us remember our former 
course of life. Vs. 11, 12. Nothing 
is more profitable for a Christian 
than to sit down and reflect on his 
former life — on his childhood, with 
its numerous follies and vanities ; on 
his youth, with its errors, and pas- 
sions, and sins ; and on the ingrati- 
tude and faults of riper years. Had 
God left us in that state, what would 
be now our condition 1 Had he cut 
us off, where had been cur abode ? 
Should he now treat us as we de- 
serve, w T hat would be our doom! 
When the Christian is in danger of 
becoming proud and self-confident, 
let him remember what he was. 
Let him take some period of his life 
—some year, some month, or even 
some one day— and think it all over, 
and he will find enough to humble 
him. These are the uses which 
should be made of the past. (1.) It 
should make us humble. If a man 
had before his mind a vivid sense of 
all the past in his own life, he would 
never be lifted up with pride. (2.) It 
should make us grateful. God cut 
off the companions of my childhood 
— why did he spare me ! He cut 
down many of the associates of my 
youth in their sins — why did he pre- 
serve me] He has suffered many to 
live on in their sins, and they are in 
4 the broad road' — why am I not with 
them, treading the path to death 
and hell ? (3.) The recollection of 
the past should lead us to devote 
ourselves to God. Professing Chris- 
tian, 'remember* how much of thy 
life is gone to waste. Remember 
thy days of folly and vanity. Re- 
member the injury thou hast done 
by an evil example. Remember 
how many have been corrupted by 
thy conversation ; perverted by thy 
opinions ; led into sin by thy exam- 
ple ; perhaps ruined in body and soul 
for ever by the errors and follies of 



A. B. 64.] 



CHAPTER XL 



thy past life. And then remember 
how much thou dost owe to God, and 
how solemnly thou art bound to en- 
deavour to repair the evils of thy 
life, and to save at least as many as 
thou hast ruined. 

5. Sinners are by nature without 
any well-founded hope of salvation. 
Ver. 12. They are living without 
Christ, having no belief in him, and 
no hope of salvation through him. 
They are ' aliens' from all the privi- 
leges of the friends of God. They 
have no 4 hope.' They have no well- 
founded expectation of happiness 
beyond the grave. They have a 
dim and shadowy expectation that 
possibly they may be happy ; but it 
is founded on no evidence of the di- 
vine favour, and no promise of God. 
They could not tell on what it is 
founded? if they were asked; and 
what is such a hope worth 1 These 
false and delusive hopes do not sus- 
tain the soul in trial ; they flee away 
in death. And what a description is . 
this ! In a world like this, to be with- 
out hope ! Subject to trial ; exposed 
to death; and yet destitute of any 
well-founded prospect of happiness 
beyond the tomb ! They are i without 
God' also. They worship no God ; 
they confide in none. They have 
no altar in their families ; no place 
of secret prayer. They form their 
plans with no reference to the will 
of God ; they desire not to please him. 
There are multitudes who are living 
just as if there were no God. Their 
plans, their lives, their conversation, 
would not be different if they had 
the assurance that there was no 
God. All that they have ever asked 
of God, or that they would now ask 
of him, is, that he would let them 
alone. There are multitudes whose 
plans would be in no respect differ- 
ent, if it were announced to them 
that there was no God in heaven. 
The only effect might be to produce 
a more hearty merriment, and a 
deeper plunge into sin. What a 



| world I How strange that in God's 
own world it should thus be ! How 
sad the view of a world of atheists — 
a race that is endeavouring to feel 
that the universe is without a Father 
and a God ! How wicked the plans 
which can be accomplished only by 
labouring to forget that there is a 
God ; and how melancholy that state 
of the soul in which happiness can 
be found only in proportion as it be- 
lieves that the universe is without a 
Creator, and moves on without the 
superintending care of a God ! 

6. The gospel produces peace. 
Vs. 14 — 17. (1.) It produces peace 
in the heart of the individual, recon- 
ciling him to God. (2.) It produces 
peace and harmony between differ- 
ent ranks and classes and complex- 
ions of men, causing them to love 
each other, and removing their alien- 
ations and antipathies. The best 
way of producing friendship between 
nations and tribes of men; between 
those of different complexions, pur- 
suits, and laws, is, to preach to them 
the gospel. The best way to pro- 
duce harmony between the oppressor 
and the oppressed, is to preach to 
both of them the gospel of peace, 
and make them feel that they have 
a common Saviour. (3.) It is fitted 
to produce peace among the nations. 
Let it spread, and wars will cease ; 
right and justice will universally pre- 
vail, and harmony and concord will 
spread over the world. See Notes 
on Isa. ii. 4. 

7. Let us rejoice in the privileges 
which we now have as Christians. 
We have access to the Father. Ver. 
18. None are so poor, so ignorant, so 
down-trodden that they may not come 
to God. In all times of affliction, 
poverty, and oppression, we may ap- 
proach the Father of mercies. Chains 
may bind the body, but no chain can 
fetter the soul in its intercourse with 
God. We may be thrown into a 
dungeon, but communion with God 
may be maintained there. We may 



60 



EPHESIANS. 



[A. B. 64 



be cast out and despised by men, but 
we may come at once unto God, and 
lie will not cast us away. Further. 
We are not now strangers and for- 
eigners. We belong to the family 
of God. We are fellow-citizens with 
the saints. Ver. 19. We are parti- 
cipants of the hope of the redeemed, 
and we share their honours and their 
joys. It is right that true Christians 
should rejoice, and their joy is of 
such a character that no man can 
take it from them. 

8. Let us make our appeal on all 
doctrines and duties to the Bible — 
to the prophets and the apostles. 
Ver. 20. On them and their doc- 
trine we can build. On them the 
church is reared. It is not on the 
opinion of philosophers and lawgiv- 
ers; not on creeds, symbols, tradi- 
tions, and the decisions of councils ; 
it is on the authority of the inspired 
book of God. The church is in its 
most healthy state when it appeals 
for its doctrines most directly to the 
Bible. Individual Christians grow 
most in grace when they appeal 
most to this 4 book of books/ The 
church' is in great danger of error 
when it goes off from this pure 
•standard' and makes its appeal to 
other standards — to creeds and sym- 
bols of doctrine, " The Bible is the 
religion of Protestants;" and the 
church will be kept pure from error, 
and will advance in holiness, just as 
this is made the great principle 
which shall always govern and con- 
trol it. If a doctrine is not found 
in the 4 apostles and prophets ' — in 
some part of the Bible, it is not to 
be imposed on the conscience. It 
may, or may not be true ; it may, or 
may not be fitted to edify a people ; 
but it is not to be an article of faith, 
or imposed on the consciences of 
men. 

9. Let us evince always special 
regard for the Lord Jesus. Ver. 20. 



He is the precious corner-stone on 
which the whole spiritual temple is 
reared. On him the church rests. 
How important, then, that the church 
should have correct views of the 
Redeemer ! How important that the 
true doctrine respecting his divine 
nature; his atonement ; his incarna- 
tion; his resurrection, should be 
maintained. It is not a matter of 
indifference whether he be God or 
man ; whether he died as an atoning 
sacrifice or as a martyr ; whether 
he be the equal of God, or whether 
he be an archangel. Everything 
depends on the view which is held 
of that Redeemer — and a s men en ter- 
tain different opinions about him, they 
go off into different systems as wide 
from each other as the poles. Every- 
thing in the welfare of the church, 
and in the individual peace of its 
members, depends on proper views 
of the Lord Jesus. 

10. The church is designed as the 
place of the special residence of the 
Holy Spirit on earth. Vs. 21, 22. It 
is the beautiful temple where he 
dwells ; the edifice which is reared 
for his abode. How holy should that 
church be ; how pure should be each 
Christian to be an appropriate habi- 
tation for such a guest ! Holy should 
be the heart where that Spirit dwells. 
With what anxious care should we 
cherish the presence of such a guest ; 
with what solicitude should we guard 
our conduct that we may not grieve 
him away ! How anxious we are so 
to live that we may not grieve away 
our friends from our dwellings! 
Should an illustrious guest become 
an inmate in our abode, how anx- 
ious should we be to do all that we 
can to please him, and to retain him 
with us ! How much more anxious 
should we be to secure the indwelling 
of the eternal Spirit ! How desirous 
that he should make our hearts and 
the church his constant abode ! 



A, D. 64.] 



CHAPTER III 



61 



CHAPTER III. 

ANALYSIS. 

This chapter consists properly of 
three parts:— 

I. A statement that the Gentiles 
were to be made partakers of the 
gospel, and that the work of pro- 
claiming this was especially intrust- 
ed to Paul. Vs. 1—12. In illustrat- 
ing* this, Paul observes. 

(1.) That he was the prisoner of 
Jesus Christ in behalf of the Gen- 
tiles. Ver. 1. He was in bonds for 
maintaining that the gospel was to 
be preached to the Gentiles, and for 
endeavouring to convey it to them. 

(2.) He reminds them all of the 
fact that he was called by special 
revelation to make known this truth, 
and to convey to the Gentiles this 
gospel — supposing that they had 
heard of the manner of his conver- 
sion. Vs. 2, 3. 

(3.) He refers them to what he 
had said before in few words on this 
point as proof of his acquaintance 
with this great plan of the gospel. 
Vs. 3, 4. 

(4.) He speaks of this great truth 
as a * mystery' — -the 'mystery of 
Christ;' the great and important 
truth which was concealed until 
Christ came, and which was fully 
made known by him. Vs. 4, 5, 6. 
This had been hidden for ages. 
But now it had been fully revealed 
by the Spirit of God to the apostles 
and prophets in the Christian church 
that the great wall of partition was 
to be broken down, and the gospel 
proclaimed alike to all. 

(5.) The apostle says, that to him 
especially was this office committed 
to proclaim among the Gentiles the 
unsearchable riches of Christ. Vs. 
8,9. 

(6.) The design of this was to 
illustrate, in view of all worlds, the 
great wisdom of God in the plan of 
salvation. Vs. 10 — 12. It was in- 
tended to show to other intelligent 
6 



beings the glory of the divine per- 
fections, and to make manifestations 
of the divine character which could 
be perceived nowhere else. 

II. Paul expresses an earnest wish 
that they should comprehend the 
glory of this plan of salvation. Vs. 
13 — 19. Particularly he desires 
them not to faint on account of his 
afflictions in their behalf; declares 
that he bows his knees in prayer be- 
fore the Great Father of the redeem- 
ed family, that God would be pleased 
to strengthen them, and enlighten 
them, and give them clear views of 
the glorious plan. 

III. The chapter concludes with 
an ascription of praise to God, in 
view of the great goodness which 
he had manifested, and of the glory 
of the plan of salvation. Vs. 20, 21, 

1. For this cause. On account 
of preaching this doctrine ; that is, 
the doctrine that the gospel was to 
be proclaimed to the Gentiles. / 
Paul, the prisoner of Jesus Christ. 
A prisoner in the service of the Lord 
Jesus; or made a prisoner in his 
cause. Not a prisoner for crime, or 
debt, or as a captive in war, but a 
captive in the service of the Re- 
deemer. This proves that at the 
time of writing this, Paul was in 
bonds, and there can be no question 
that he was in Rome. This would 
be more correctly rendered, 4 For 
this cause I, Paul, am the prisoner,' 
&c. So Tindal renders it, " For 
this cause I, Paul, the servant of 
Jesus, am in bonds." So also Locke, 
Rosenmiiller, Doddridge, Whitby, 
Koppe, and others understand it. By 
this construction the abruptness now 
manifest in our common version is 
avoided. ^ For you Gentiles. Made 
a prisoner at Rome on your behalf, 
because I maintained that the gos- 
pel was to be preached to the Gen- 
tiles. See Acts xxii. 21 — 23. He 
was taken first to Cesarea, and then 
to Rome. The cause of his impris- 



62 



EPHESIANS. 



[A. D. 64 



CHAPTER TIL 

FOR this cause I Paul, the pri- 
soner of Jesus Christ for you 
Gentiles, 

2 (If ye have heard of the dis- 

onment and of all his difficulties 
was, that he maintained that the 
gospel was to be preached to the 
Gentiles; that when the Jews re- 
jected it God rejected them; and 
that he was specially called to carry 
the message of salvation to the hea- 
then world. 

2. If ye have heard. Ei'yg. 11 If 
at least, if indeed, if so be, spoken 
of what is taken for granted." Ro- 
binson. Comp. 2 Cor. v. 3. Gal. 
in. 4. Eph. iv. 21. Col. i. 23, for 
the use of the particle. The par- 
ticle here is not designed to express 
a doubt whether they had heard of 
it or not, for he takes it for granted 
that they had. Doddridge renders 
it, 'since I well know you have 
heard,' &c. He had informed them 
of his being called to be the minister 
to the Gentiles (ver. 3), but still there 
was a possibility that they had not 
received the letter containing the 
information, and he goes, therefore, 
into another statement on the sub- 
ject, that they might fully compre- 
hend it. Hence this long parenthe- 
tical sentence — one of the longest 
that occurs in the writings of Paul, 
and expressed under the impulse of 
a mind hill of the subject ; so full, 
as we w 7 ould say, that he did not 
know what to say first. Hence it is 
exceedingly difficult to understand 
the exact state of mind in which he 
was. It seems to me that the whole 
of this long statement grew out of 
the incidental mention (ver. 1) of 
the fact that he was a prisoner for 
the Gentiles. Instantly he seems 
to have reflected that they would be 
grieved at the intelligence that he 
was suffering on their account. He 
goes therefore, into this long ac- 



pensation a of the grace b of God, 
which is given me to you-w T ard: 

3 How that by revelation c he 
made known unto me the mys- 

a Col. 1. 25. b Ro. 12. 3. c Ga. 1. 12. 



count, to show them how it happen- 
ed ; that it was by the appointment 
of God ; that it was in the evolving 
of a great and glorious mystery ; 
that it was in a cause adapted to 
promote, in an eminent degree, the 
glory of God ; that it was according 
to an eternal purpose ; and he, there- 
fore (ver. 13), says, that he desires 
that they would not " faint" or be 
unduly distressed on account of his 
sufferings for them, since his suffer- 
ings were designed to promote their 
"glory." He was comforted in the 
belief that he was making known 
the glorious and eternal plan of 
God, and in the belief that it was 
for the welfare of mankind; and he, 
therefore, entreated them also not 
to be troubled inordinately at his 
sufferings. «[ The dispensation. Gr. 
economy ; rendered stewardship, 
Luke xvi. 2, 3, 4 ; and dispensation, 
Eph. i. 10; iii.2. Col. i. 25. See 
Notes on ch. i. 10. It means here 
that this arrangement was made that 
he should be the apostle to the Gen- 
tiles. In the assignment of the dif- 
ferent parts of the work of preach- 
ing the gospel, the office had been 
committed to him of making it 
known to the heathen, Of the 
grace of God. In the arrangements 
of his grace, ^ Which is given me 
to you-ioard. Toward you who are 
Gentiles. Not to the Ephesians par- 
ticularly, but to the nations at large. 
See Notes on Gal. ii. 7. 

3. How that by revelation. See 
Notes on Gal. i. 12. He refers to 
the revelation which was made to 
him when he was called to the apos- 
tolic office, that the gospel was to be 
preached to the Gentiles, and that 
he was converted for the special pur- 



A. D. 64] 



CHAPTER III, 



68 



tery ; as I wrote afore 1 in few- 
words, 

4 Whereby, when ye read, ye 
may understand my knowledge 
in the a mystery of Christ ; 

1 or, a little before. a c. 1. 9. 



pose of carrying it to them. See 
Acts ix. 15; xxii. 21. % Unto me 
the mystery. The hitherto conceal- 
ed truth that the gospel was to be 
preached to the Gentiles. See Notes, 
ch. i. 9, on the meaning of the word 
mystery. ^ As I wrote afore in 
few words. Marg., a little before. 
To what this refers commentators are 
not agreed. Bloomfield, Doddridge, 
Rosenmuller, Erasmus, Grotius, 
Locke, and others, suppose that he 
refers to what he had written in 
the two previous chapters respecting 
the plan of God to call the Gentiles 
to his kingdom. Calvin supposes 
that he refers to some former epistle 
which he had written to them, but 
which is now lost. He remarks in 
regard to this, 4 If the solicitude of 
Paul be rightly considered ; if his 
vigilance and assiduity ; if his zeal 
and studious habits ; if his kindness 
and promptitude in assisting his 
brethren, it is easy to suppose that 
he wrote many epistles publicly and 
privately to this place and to that 
place. But those only which the 
Lord saw necessary to the welfare 
of his church has he taken care to 
have preserved.' In this opinion 
there is nothing in itself improbable 
(Comp. Introduction to Isaiah, \ 5, 
(1.) ), but it may be doubted whether 
Paul here refers to any such epistle. 
The addition which he makes, 
' whereby, when ye read,' &c, seems 
rather to imply that he refers to 
what he had just written. 

4. Whereby, when ye read. By 
the bare reading of which you may 
understand the view which I enter- 
tain of the plan of salvation, and the 
knowledge which I have of God's I 



5 Which in other ages was not 
b made known unto the sons of 
men, as it is now revealed unto 
the holy apostles and prophets by 
the Spirit ; 

b Mat. 13. 17. Ro. 16. 25. 1 Pe." 1. 10-12. 



method of saving men, particularly 
of his intention in regard to the sal- 
vation of the Gentiles, In the mys- 
tery of Christ. This does not refer 
to any thing mysterious in the person 
of Christ ; or the union of the divine 
and human nature in him ; or to any 
thing difficult of apprehension in the 
work of the atonement. It means 
the hitherto concealed doctrine that 
through the Messiah, the Gentiles 
were to be received to the same pri- 
vileges as the Jews, and that the plan 
of salvation was to be made equally 
free for all. This great truth had 
been hitherto concealed, or but par- 
tially understood, and Paul says that 
he was appointed to make it known 
to the world. His knowledge on 
the subject, he says, could be under- 
stood by what he had said, and from 
that they could judge whether he 
was qualified to state and defend the 
doctrines of the gospel. Paul evi- 
dently supposed that the knowledge 
which he had on that subject was 
of eminent value ; that it was pos- 
sessed by few ; that it was important 
to understand it. Hence he dwells 
upon it. He speaks of the glory of 
that truth. He traces it back to the 
counsels of God. He shows that it 
entered into his eternal plans ; and 
he evidently felt that the truth which 
he had communicated in the former 
part of this epistle, was among the 
most important that could come be- 
fore the mind. 

5. Which in other ages. The 
great purposes of God in regard to 
the salvation of mankind were not 
revealed. See Notes on Rom. xvi. 
25. ^ And prophets. Those who 
exercised the office of a prophet or 



64 



EPHESIANS. 



[A. D. 64. 



6 That the Gentiles should be 
fellow-heirs, and of the same body, 
and partakers of his promise in 
Christ by the gospel ; 

7 Whereof I was made a min- 
ister, according to the gift of the 



inspired teacher in the Christian 
church. See Notes on 1 Cor. xii. 1. 

By the Spirit. This proves that 
those who exercised the office of 
prophet in the Christian church were 
inspired. They were persons en- 
dowed in this manner for the pur- 
pose of imparting to the newly form- 
ed churches the doctrines of the 
Christian system. There is no evi- 
dence that this was designed to be 
a permanent order of men in the 
church. They were necessary for set- 
tling the church on a permanent basis, 
in the absence of a full written reve- 
lation, and when the apostles were 
away. When the volume of reve- 
lation was finished, and the doctrines 
of the gospel were fully understood, 
the functions of the office ceased. 

6. That the Gentiles should be 
fellow-heirs. Fellow-heirs with the 
ancient people of God — the Jews — 
and entitled to the same privileges. 
See Notes on Rom. viii. 17, and 
Eph. ii. 13—18. 

7. Whereof I was made a minis- 
ter. See Notes on ver. 2. \ Ac- 
cording to the gift of the grace of 
God. It was not by my own seek- 
ing or merit ; it was a free gift. 
% Of the grace of God. The sen- 
timent is, that throughout it was a 
mere matter of grace that he was 
called into the ministry, and that so 
important an office was intrusted to 
him as that of bearing the gospel to 
the Gentiles, % By the effectual 
working of his power. Not by any 
native inclination which / had to 
the gospel, and not by any power 
which I have put forth. It is by ' the 
energy of his power.' Comp. Notes, 



grace of God given unto me by 
the effectual a working of his 
power. 

8 Unto me* who am less 6 than 
the least of all saints, is this grace 
given, that I should preach among 

a Is. 43. 13. c. 1. 19. b 1 Co. 15. 9. 



Gal. ii. 8. Locke understands this 
of the energy or power which God 
put forth in converting the Gentiles 
under his ministry. But it seems to 
me that it refers rather to the powder 
which God put forth in the conver- 
sion of Paul himself, and putting 
him into the ministry. This is clear 
from the following verse. The mean- 
ing is, that such was his opposition 
to the gospel by nature, that nothing 
but the ' energy of God' could over- 
come it, and that his conversion was 
to be traced to that alone. 

8. Unto me, ivho am less than the 
least of all saints. This is one of 
the class of expressions peculiar to 
Paul. The ordinary terms of lan- 
guage do not express the idea which 
he wishes to convey, and a word is 
therefore coined to convey an idea 
more emphatically. Comp. Notes 
on 2 Cor. iv. 17. The word here 
used — i&a#KjT'otf£po$ — does not occur 
elsewhere in the New Testament. 
It is a comparative made from the 
superlative. Similar expressions are 
found, however, in later Greek 
writers. See Bloomfield and Ro- 
senmuller for examples. The word 
means here, ' who am incomparably 
the least of all the saints; or who 
am not worthy to be reckoned among 
the saints/ It is expressive of the 
deep sense which he had of the sin- 
fulness of his past life ; of his guilt 
in persecuting the church and the 
Saviour ; and perhaps of his sense of 
his low attainments in piety. See 
Notes on 1 Cor. xv. 9. Paul never 
could forget the guilt of his former 
life ; never forget the time when he 
was engaged in persecuting the 



A. D. 64.] 



CHAPTER III. 



65 



the Gentiles the unsearchable 
riches a of Christ ; 

9 And to make all men see, 

a Co. L 27. 

church of God. % The unsearch- 
able riches of Christ. On the word 
riches, as used by Paul, see Notes 
on ch. i. 7. The word rendered un- 
searchable, wvEZcxvCacttov, occurs but 
once elsewhere in the New Testa- 
ment (Rom. xi. 33), where it is ren- 
dered past finding out. See Notes 
on that verse. It means that which 
cannot be traced out, or explored ; 
which is inscrutable, or incompre- 
hensible. The meaning here is, 
that there was a sufficiency in Christ 
which could not be traced out or ex- 
plored. It was wholly incomprehen- 
sible. The fulness of the riches in 
him could not be appreciated. There 
is no more emphatic expression in 
the New Testament than this. It 
shows that the heart of the apostle 
was ful] of admiration of the suffi- 
ciency and glory that was in the Sa- 
viour; that he wanted words to ex- 
press it; and that he considered it 
the highest honour to be permitted 
to tell the world that there were such 
riches in the Redeemer. 

9. And to make all men see. In 
order that the whole human family 
might see the glory of God in the 
plan of salvation. Hitherto the re- 
velation of his character and plans 
had been confined to the Jews. Now 
it was his design that all the race 
should be made acquainted with it. 
f What is the fellowship of the mys- 
tery. Instead of fellowship here — xoi- 
vtovta — most MSS. and versions read 
olxovofua — dispensation. See Mil]. 
This reading is adopted by Gries- 
bach, Tittman, Rosenmiiller, Koppe, 
and is regarded by most critics as 
being the genuine reading. The 
mistake might easily have been 
made by a transcriber. The mean- 
ing then would be, 4 to enlighten all 
in respect to the dispensation of this 
6* 



what is the fellowship of the 
mystery, 1 which from the begin- 
ning of the world hath been hid 

b ver. 4, 5. 1 Ti. 3, 16. 

mystery ;' that is, to cause all to un- 
derstand the manner in which this 
great truth of the plan of salvation 
is communicated to men. If the 
word fellowship is to be retained, it 
means that this doctrine, or secret 
counsel of God, was now common to 
all believers. It was not to be con- 
fined to any class or rank of men. 
Locke renders it, 44 and to make all 
men perceive how this mystery 
comes now to be communicated to the 
world." Archbishop Whately (Er- 
rors of Romanism, ch. ii. § 1) renders 
it, " the common participation of 
the mystery ;" that is, of truths for- 
merly unknown, and which could not 
be known by man's unaided powers, 
but which were now laid open by the 
gracious dispensation of Divine Pro- 
vidence; no longer concealed, or 
confined to a few, but to be partaken 
of by all. The allusion, according 
to him, is to the mysteries of the an- 
cient pagan religions; and he sup- 
poses that the apostle designs to con- 
trast those 'mysteries' with Chris- 
tianity. In those 4 mysteries' there 
was a distinction between the ini- 
tiated and uninitiated. There was 
a revelation to some of the worship- 
pers, of certain holy secrets from 
which others were excluded. There 
were in some of the mysteries, as 
the Eleusinian, great and lesser doc- 
trines, in which different persons 
were initiated. In strong contrast 
with these, the 4 great mystery' in 
Christianity was made known to all. 
It was concealed from none, and 
there was no distinction made among 
those who were initiated. No truths 
which God had revealed were held 
back from any part, but there was a 
common participation by all. Chris- 
tianity has no hidden truths for a 
part only of its friends; it has no 



EPHESIANS. 



[A. D. 64. 



in God, who created all tilings by 
a Jesus Christ: 

a Ps. 33. 6. Jno. 1. 3. Co. I. 16. He. 1. 2. 



* reserved'' doctrines ; it has no truths 
to be intrusted only to a sacred 
priesthood. Its doctrines are to be 
published to the wide world, and 
every follower of Christ is to be a 
partaker of all the benefits of the 
truths which Christ has revealed. 
It is difficult to determine which is 
the true reading, and it is not very 
important. The general sense is, 
that Paul felt himself called into the 
ministry in order that all men might 
understand now that salvation was 
free for all — a truth that had been 
concealed for ages. Bearing this 
great truth, he felt that he had a 
message of incalculable value to 
mankind, and he was desirous to go 
and proclaim it to the wide world. 
On the word mystery, see Notes, ch. 
i. 9. IT Hath been hid in God. 
With God. It has been concealed 
in his bosom. The plan was formed, 
but it had not before been made 
known. ^ Who created all things. 
This is plain enough ; but it is not 
quite so plain why the declaration is 
introduced in this place. Locke and 
Rosenmuller suppose that it refers 
to the new creation, and that the 
sense is, that God frames and ma- 
nages this new creation wholly by 
Jesus Christ. But the expression 
contains a truth of larger import, and 
naturally conveys the idea that all 
things were made by God, and that 
this was only a part of his great and 
universal agency. The meaning is, 
that God formed all things, and that 
this purpose of extending salvation 
to the world was a part of his great 
plan, and was under his control. 
«j[ By Jesus Christ. As this stands 
in our common Greek text, as well 
as in our English version, there is a 
striking resemblance between the 
passage and that in Col. i. 15, 16. 
But the phrase is wanting in the 



10 To the intent that now unto 
the principalities and powers in 



Vulgate, the Syriac, the Coptic, and 
in several of the ancient MSS. Mill 
remarks that it was probably insert- 
ed here by some transcriber from the 
parallel passage in Col. i. 16 ; and it 
is rejected as an interpolation by 
Griesbach. It is not very material 
whether it be retained in this place 
or not, as the same sentiment is 
elsewhere abundantly taught. See 
John i. 3 ; Col. i. 16 ; Heb. i. 2. If 
it is to be retained, the sentiment is 
that the Son of God — the second per- 
son of the Trinity — was the great 
and immediate agent in the creation 
of the universe. 

10. To the intent. Greek, 4 that' 
— "Iva. The sense is, that it was 
with this design, or that this was the 
purpose for which all things were 
made. One grand purpose in the 
creation of the universe was, that 
the wisdom of God might be clearly 
shown by the church. It was not 
enough to evince it by the formation 
of the sun, the stars, the earth, the 
seas, the mountains, the floods. It 
was not enough to show it by the 
creation of intelligent beings, the 
formation of immortal minds on 
earth, and the various ranks of the 
angelic world. There were views 
of the divine character which could 
be obtained only in connection with 
the redemption of the world. Hence 
the universe was created, and man 
was made upon the earth, not merely 
to illustrate the divine perfections in 
the work of creation, but in a still 
more illustrious manner in the work 
of redemption. And hence the deep 
interest which the angelic hosts have 
ever evinced in the salvation of man. 
% That now. The word now — vw — 
is wanting in the Vulgate, Syriac, 
and Arabic ; and is omitted by many 
of the Fathers. See Koppe. If it is 
to be retained, it means that this 



A. D. 64.] 



CHAPTER III. 



heavenly places might be known, 
by the church, the manifold wis- 
dom a of God, 

aRo. 11. 33. lCo.2. 7. 

display is to be made under the gos- 
pel. 'Now, since the Messiah is 
come ; now, under the christian dis- 
pensation, this revelation is to be 
made to distant worlds.' If Unto the 
principalities and powers. To the 
angelic hosts — the intelligent beings 
that surround the throne of God. See 
Notes on ch. i. 21. «jf By the church. 
By the incarnation of the Redeemer 
to save it; by the mercy shown to 
it; by the wise arrangement made 
to recover his people from the fall ; 
and by all the graces and beauties 
which that redeemed church will 
evince on earth and in heaven. — 
^f The manifold wisdom of God. 
Literally, much-variegated. It means 
the greatly-diversified wisdom. It 
does not mean merely that there was 
great wisdom, but that the wisdom 
shown was diversified and varied; 
like changing, variegated colours. 
There was a "beautiful and well- 
ordered variety of dispensations" to- 
wards that church, all of which tend- 
ed to evince the wisdom of God. It 
is like a landscape, or a panoramic 
view passing before the mind, with 
a great variety of phases and aspects, 
all tending to excite admiration. In 
the redemption of the church, there 
is not merely one form or one phase 
of wisdom. It is wisdom, ever- vary- 
ing, ever-beautiful. There was wis- 
dom manifested when the plan was 
formed ; wisdom in the selection of 
the Redeemer ; wisdom in the incar- 
nation; wisdom in the atonement; 
wisdom in the means of renewing 
the heart, and sanctifying the soul ; 
wisdom in the various dispensations 
by which the church is sanctified, 
guided, and brought to glory. The 
wisdom thus shown is like the ever- 
varying beauty of changing clouds, 
when the sun is reflected on them at 



11 According to the eternal 6 
purpose which he purposed in 
Christ Jesus our Lord : 

b c. 1. 9. 

evening. Each aspect is full of 
beauty. One bright cloud differs in 
appearance from others ; yet all tend 
to fill the mind with elevated views 
of God. 

11. According to the eternal pur- 
pose. See Note ch. i. 4. Literally, 
' the purpose of ages,' or of eternity. 
Locke, Chandler, and Whitby ren- 
der this, 4 according to that disposi- 
tion or arrangement of the ages 
which he made in Jesus Christ, or 
through him.' The object of such 
an interpretation seems to be to 
avoid the doctrine that God had a 
purpose or plan in the salvation of 
men, and hence such expositors sup- 
pose it refers to the arrangement of 
the ages of the world by which the 
plan of redemption was introduced. 
On the word here rendered purpose 
— rtpo^£tf£,$ — see Notes on Rom. viii. 
28. Comp. Eph. i. 11. It is ren- 
dered shewbread — 4 the bread of set- 
ting before? Matt. xii. 4. Mark ii. 
26. Luke vi. 4. Heb. ix. 2 ; purpose, 
Acts xi. 23; xxvii. 13. Rom. viii. 
28; ix. 11. Eph. i. 11; hi. 11. 2 
Tim. i. 9 ; hi. 10. It does not occur 
elsewhere in the New Testament. 
In most of these cases it refers to the 
purpose or intention of God ; in not 
a single case does it mean arrange- 
ment or disposition in any sense like 
that of making an arrangement of 
ages or periods of the world; and 
the interpretation proposed by Whit- 
by, Locke, Clarke, and others, is 
wholly at variance with the settled 
use of the word. The word render- 
ed eternal — alJovcov — may mean ages ; 
but it also most usually means eter- 
nity. See ver. 9. Here it may 
mean ' the purpose of ages i. e. 
the purpose formed in past ages ; but 
the word is most commonly used in 
the New Testament in the sense of 



6S 



EPHESIANS. 



[A. D. 64. 



12 In whom we have boldness a 
and access with confidence by the 
faith of him. 

a He. 4. 16. 

ever, and for ever. Comp. the fol- 
lowing places, where it is so render- 
ed in our common version, and be- 
yond a doubt correctly. Matt. vi. 
13; xxi. 19. Mark iii. 29; xi. 14. 
Luke i. 33. 55. John iv. 14 ; vi. 
51. 58; viii. 35; xiv. 16. Rom. 
i. 25; ix. 5; xi.36; xvi.27. 2 Cor. 
ix. 9; xi. 31. Gal. i. 5. The fair 
meaning of the passage here is, that 
God had formed a plan which was 
eternal in reference to the salvation 
of men ; that that plan had reference 
to the Lord Jesus; and that it was 
now executed by the gospel. It is 
impossible to get away from the idea 
that God has a plan. It is too often 
affirmed in the Scriptures, and is too 
consonant with our reason, to be dis- 
puted. It is as undesirable as it is 
impossible to escape from that idea. 
Who could respect or honour an in- 
telligent being that had no plan, no 
purpose, no intention, and that did 
all things by caprice and hap-hazard } 
If God has any plan, it must be eter- 
nal. He has no new schemes; he 
has no intentions which he did not 
always have, Which he purposed. 
Literally, 'which he made.'' % In 
Christ Jesus. With reference to 
him ; or which were to be executed 
through him. The eternal plan had 
respect to him, and was to be exe- 
cuted by his coming and work. 

12. We have boldness. The word 
here used — Ttap/j^crtW — means, pro- 
perly, boldness of speaking. 2 Cor. 
vii. 4. John vii. 26. Acts iv. 13. 
29. 31. Here it seems to mean 
1 freedom of utterance ;' and the idea 
is, that we may come to God now in 
prayer with confidence through the 
Lord Jesus. See Heb. iv. 16. IT And 
access. See Notes ch. ii. 18. ^ By 
the faith of him. By faith in him. 
The sense is, that we may now come 



13 Wherefore I desire that ye 
faint not at my tribulations for 
yon, which b is your glory. 

b 2 Co. 1. 6. 

confidently and boldly to the throne 
of grace for mercy in the name of 
the Redeemer. Boldness is not rash- 
ness ; and faith is not presumption ; 
but we may come without hesitat- 
ing, and with an assurance that our 
prayers will be heard. 

13. Wherefore I desire that ye 
faint not. The connection here is 
this. Paul was then a prisoner at 
Rome. He had been made such in 
consequence of his efforts to diffuse 
the Christian religion among the 
Gentiles. See Notes on ver. 1. His 
zeal in this cause, and the opinions 
which he held on this subject, had 
roused the wrath of the Jews, and 
led to all the calamities which he 
was now suffering. Of that the 
Ephesians, he supposes, were aware. 
It was natural that they should be 
distressed at his sufferings, for all 
his privations w T ere endured on their 
account. But here he tells them not 
to be troubled and disheartened. He 
was indeed suffering; but he was 
reconciled to it, and they should be 
also, since it was promoting their 
welfare. The word rendered " faint" 
— txxaxsco — means literally, to turn 
out a coward, or to lose one's cour- 
age ; then to be faint-hearted, &c. 
Notes, 2 Cor. iv. 1. It is rendered 
faint in Luke xviii. 1. 2 Cor. iv. 1. 
16. Eph. iii. 13, and weary in Gal. 
vi. 9. 2 Thess. iii. 13. It does not 
elsewhere occur. It is rendered here 
by Locke dismayed. Koppe sup- 
poses it means that they should not 
suppose that the Christian religion 
was vain and false because he was 
suffering so much from his country- 
men on account of it. But it rather 
means that they might be in danger 
of being discouraged by the fact that 
he was enduring so much. They 
might become disheartened in their 



A. D. 64] 



CHAPTER III. 



6u 



14 For this cause I bow my 
knees unto the Father of our 
Lord Jesus Christ, 



attachment to a system of religion 
which exposed its friends to such 
calamities. Paul tells them that this 
ought not to follow. They were to 
be profited by all his sufferings, and 
they should, therefore, hold fast to a 
religion which was attended with 
so many benefits to them — though 
he should suffer. IT Which is your 
glory. Which tends to your honour 
and welfare. You have occasion to 
rejoice that you have a friend who is 
willing thus to suffer for you ; you 
have occasion to rejoice in all the 
benefits which will result to you from 
his trials in your behalf. 

14. For this cause. Some sup- 
pose that this is a resumption of what 
he had commenced saying in ver. 1, 
but which had been interrupted by 
a long parenthesis. So Bloom field 
explains it. But it seems to me 
more probable that he refers to what 
immediately precedes. 4 Wherefore, 
that the great work may be carried 
on, and that the purposes of these 
my sufferings may be answered in 
your benefit and glory, I bow my 
knees to God, and pray to him.' ^ 1 
bow my knees. I pray. The usual, 
and the proper posture of prayer is 
to kneel. Comp. 2 Chron. vi. 13. 
Dan. vi. 10. Luke xxii. 21. Acts 
vii. 60 ; ix. 40 ; xx. 26 ; xxi. 5. It 
is a posture which indicates rever- 
ence, and should, therefore, be as- 
sumed when we come before God. 
It has been an unhappy thing that 
the custom of kneeling in public 
worship has ever b£en departed from 
in the Christian churches, % Unto 
the Father of our Lord Jesus Christ. 
To whom, undoubtedly, prayer should 
ordinarily be addressed. But this 
does not make it improper to address 
the Lord Jesus in prayer. See Notes 
on Acts i. 24; vii. 59, 60. 



15 Of whom the whole family 
in heaven and earth is named, 



15. Of whom the whole family. 
This expression 4 of whom,' may re- 
fer either to ' the Father,' or to the 
Lord Jesus. Commentators have 
been divided in opinion in regard to 
it. Bloomfield, Chandler, Erasmus, 
Koppe, and some others, refer it to 
the Father. Locke, Doddridge, Cal- 
vin, and some others, refer it to the 
Lord Jesus. This is the more natu- 
ral interpretation. The whole 'fa- 
mily of God,' means all his children ; 
and the idea is, that they all bear 
the same name, derived from the 
Redeemer ; all are Christians. No 
matter where they are, in heaven or 
in earth ; no matter from what na- 
tion they are converted, whether 
Jews or Gentiles, they all have one 
name, and one Redeemer, and all 
belong to one family. See ch. iv. 4 
— 6. % In heaven. Spirits of just 
men made perfect. It does not pro- 
perly refer to angels, for he is not 
speaking of them, but of the family 
of the redeemed. If the phrase 4 in 
heaven,' could ever be taken to de- 
note the Jews as contradistinguished 
from the Gentiles, I should think 
that this was one of the places. 
Many expositors have supposed that 
it is frequently so used in this epis- 
tle, but I see no clear evidence of it, 
and no instance where it seems very 
probable, unless this should be one. 
And it is not necessary here, for it 
may mean all the redeemed, whether 
in heaven or earth, though the con- 
nection w r ould seem rather to have 
suggested a reference to the Jews 
and the Gentiles. An expression 
similar to this occurs in Col. i. 20. 
44 To reconcile all things to himself, 
whether they be things in earth, or 
things in heaven." The passage be- 
fore us is one that is commonly ex- 
plained by a reference to Jewish 



TO 



EPHESIANS. 



[A. D. 64. 



16 That he would grant you 
according to the riches ° of his 
glory, to be b strengthened with 
might by his Spirit in the inner 
man ; c 

a Ph. 4. 19. Jc.6.10. Col. 1.11. cRo.7.22. 



opinions. The Jews were accus- 
tomed to call the angels in heaven 
God's upper family, and his people 
on earth his lower family. See the 
passages cited from the Rabbinical 
writers in Wetstein. % Is named. 
This means substantially the same 
as is. They are all of one family. 
They all have one father, and are 
all of one community. The expres- 
sion is taken from the custom in a 
family, where all bear the name of 
the head of the family ; and the 
meaning is, that all hi heaven and 
on earth are united under one head, 
and constitute one community. It 
does not mean that all are called by the 
same name, or that the name Chris- 
tian is given to the angels, but that 
they all pertain to the same commu- 
nity, and constitute the same great 
and glorious brotherhood. Part are 
in heaven, near his throne ; part in 
distant worlds; part are angels of 
light; part redeemed and happy 
spirits; part are in the church on 
earth ; but they are all united as one 
family, and have one head and 
Father. This glorious family will 
yet be gathered together in heaven, 
and will encompass the throne of 
their common Father rejoicing. 

16. According to the riches of 
his glory. According to the glorious 
abundance of his mercy. See Phil, 
iv. 19. Out of those stores of rich 
grace which can never be exhausted. 
The word riches, so often used by 
Paul, denotes abundance, and the 
idea here is, that his grace was 
inexhaustible and ample for all their 
wants. «[ To be strengthened with 
might. To be powerfully strength- 
ened. That is, to give you abun- 



17 That Christ may dwell d 
in your hearts by faith ; that ye, 
being 6 rooted and grounded in 
love, 

18 Maybe able to comprehend 

d Jno. 14. 23. c. 2. 22. e Co'. 2. 7. 



dant strength to bear trials ; to per- 
form your duties; to glorify his 
name. % In the inner man. In the 
heart, the mind, the soul. See 
Notes on Rom. vii. 22. The body 
needs to be strengthened every day. 
In like manner the soul needs con- 
stant supplies of grace. Piety needs 
to be constantly invigorated, or it 
withers and decays. Every Chris- 
tian needs grace given each day to 
enable him to bear trials, to resist 
temptation, to discharge his duty, to 
live a life of faith. 

17. That Christ may dwell in 
your hearts by faith. See Notes, 
ch. ii. 22. Expressions like this 
often occur in the Scriptures, where 
God is said to dwell in us, and we 
are said to be the temples of the 
Holv Ghost. See Notes on John 
xiv. 23, 1 Cor. vi. 19. If That ye 
being rooted. Firmly established — 
as a tree is whose roots strike deep, 
and extend afar. The meaning is, 
that his love should be as firm in our 
hearts, as a tree is in the soil, whose 
roots strike deep into the earth, 
f And grounded. t^^bTjl^^voi — 
founded — as a building is on a foun- 
dation. The 'word is taken from 
architecture where a firm founda- 
tion is laid, and the meaning is, that 
he wished them to be as firm in the 
love of Christ, as a building is that 
rests on a solid basis. IT In love. 
In love to the Redeemer — perhaps 
also in love to each other — and to 
all. Love was the great principle 
of the true religion, and the apostle 
wished that they might be fully 
settled in that. 

18. May be able to comprehend 
with all saints. That all others 



A. D, 64] 



CHAPTER III. 



n 



with all saints, what is the breadth, 
and length, and depth, and height ; 

with you may be able to understand 
this. It was his desire that others, 
as well as they, might appreciate 
the wonders of redemption. % What 
is the breadth, and length, &c. It 
has been doubted to what this refers. 
Locke says it refers to the mystery 
of calling the Gentiles as well as 
the Jews. Chandler supposes there 
is an allusion in all this to the tem- 
ple at Ephesus. It was one of the 
wonders of the world — exciting ad- 
miration by its length, and height, 
and dimensions in every way, as 
well as by its extraordinary riches 
and splendour. In allusion to this, 
the object of so much admiration 
and pride to the Ephesians, he sup- 
poses that Paul desires that they 
should become fully acquainted with 
the extent and beauty of the spiritual 
temple. But I do not see that there 
is clear evidence that there is allu- 
sion here to the temple at Ephesus. 
It seems rather to be the language 
of a heart that was full of the sub- 
ject, and impressed with its great- 
ness ; and the words are employed 
to denote the dimensions of that 
love, and are similar to what would 
be meant if he had said, 'that you 
may know how large, or how great 
is that love.' The apostle evidently 
meant to express the strongest sense 
of the greatness of the love of the 
Redeemer, and to show in the most 
emphatic manner how much he 
wished that they should fully un- 
derstand it. On the phrase 4 depth 
and height,' comp. Notes on Rom. 
viii. 39. 

19. And to know the love of Christ. 
The love of Christ towards us ; the 
immensity of redeeming love. It is 
not merely the love which he show- 
ed for the Gentiles in calling them 
into his kingdom, which is here re- 
ferred to ; it is the love which is 
shown for the lost world in giving 



19 And to know the love of 
Christ, which passeth knowledge, 

himself to die. This love is often 
referred to in the New Testament, 
and is declared to surpass all other 
which has ever been evinced. See 
Notes on Rom. v. 7, 8. John xv. 
13. To know this ; to feel this ; to 
have a lively sense of it, is one of 
the highest privileges of the Chris- 
tian. Nothing will so much excite 
gratitude in our hearts ; nothing 
w T ill prompt us so much to a life of 
self-denial ; nothing will make us so 
benevolent and so dead to the world. 
See Notes on 2 Cor. v. 14. f Which 
passeth knowledge. There seems 
to be a slight contradiction here in 
expressing a wish to know what 
cannot be known, or in a desire that 
they should understand that which 
cannot be understood. But it is the 
language of a man whose heart was 
full to overflowing. He had a deep 
sense of the love of Christ, and he 
expressed a wish that they should un- 
derstand it. Suddenly he has such an 
apprehension of it, that he says it is 
indeed infinite. No one can attain to 
a full view of it. It had no limit. It 
was unlike any thing which had ever 
been evinced before. It was love 
which led the Son of God to become 
incarnate ; to leave the heavens ; to 
be a man of sorrows ; to be reviled 
and persecuted ; to be put to death 
in the most shameful manner — on a 
cross. Who could understand that ] 
Where else had there been any 
thing like that] What was there 
with which to compare it] What 
was there by which it could be il- 
lustrated] And how could it be 
fully understood] Yet something 
of it might be seen, known, felt; 
and the apostle desired that as far 
as possible they should understand 
that great love which the Lord Jesus 
had manifested for a dying world. 
IT That ye might be filled with all 
the fulness of God, What an ex- 



72 



EPHESIANS. 



[A. D. 64. 



that ye might be filled with all the 
fulness ° of God. 

20 Now b unto him that is able 
to do exceeding abundantly above 
all that we ask or think, accord- 

a Jno. 1. 6. 

6 Ro. 16. 25. He. 13. 20, 21. Jude 24. 

pression ! How rich arid glorious ! 
Who can comprehend all that it im- 
plies ] Let us inquire into its mean- 
ing. There may be here in these 
verses an allusion to the temple. 
The apostle had spoken of their being 
founded in love, and of surveying 
the length, and breadth, and depth, 
and height of that love, as of a vast 
and splendid edifice, and he now de- 
sires that those whom he addressed 
might be pervaded or filled with the 
indwelling of God. The language 
here is cumulative, and is full of 
meaning and richness. (1.) They 
were to be full of God. That is, 
he would dwell in them. (2.) They 
were to be filled with the fulness of 
God — ro rttofpcojiia tov 9sov. On the 
word rendered fulness, see Notes on 
ch. i. 10. 23. It is a favourite word 
with Paul. Thus he speaks of the 
fulness of the Gentiles, Rom. xi. 
25; the fulness of time, Gal. iv. 4; 
the fulness of him that filleth all in 
all, Eph. i. 23 ; the fulness of Christ, 
Eph. iv. 13 ; the fulness of the God- 
head in Christ, Col. i. 19 ; ii. 9. It 
means here, 4 that you may have the 
richest measures of divine consola- 
tion and of the divine presence ; that 
you may partake of the entire en- 
joyment of God in the most ample 
measure in which he bestows his 
favours on his people.' (3.) It was 
to be with all the fulness of God ; 
not with partial and stinted measures 
of his gracious presence, but with 
all which he ever bestows. Reli- 
gion is not a name. It is not a mat- 
ter of form. It is not a trifle. It is 
the richest, best gift of God to man. 
It ennobles our nature. It more 
clearly teaches us our true dignity 



ing to the power that worketh in 
us, 

21 Unto him be glory in the 
church by Christ Jesus, through- 
out all ages, world without end. 
Amen. 



than all the profound discoveries 
which men can make in science; 
for none of them will ever fill us 
with the fulness of God. Religion 
is spiritual, elevating, pure, Godlike. 
We dwell with God; walk with 
God ; live with God ; commune 
with God; are like God. We be- 
come partakers of the divine na- 
ture (2 Pet. i. 4) ; in rank we are 
associated witli angels; in happiness 
and purity we are associated with 
God! 

20. Now unto him. It is not un- 
common for Paul to utter an ascrip- 
tion of praise in the midst of an ar- 
gument. See Rom. ix. 5; xi. 36. 
Gal. i. 5. Here his mind is full of 
the subject ; and in view of the fact 
that God communicates to his people 
such blessings — that they may be- 
come filled with all his fulness, he 
desires that praise should be given 
to him. *[ That is able to do. See 
Notes, Rom. xvi. 25. Exceeding 
abundantly. The compound word 
here used occurs only in this place, 
and in 1 Thess. iii. 10 ; v. 13. It 
means, to an extent which we can- 
not express. IT Above all that we 
ask or think. More than all that 
we can desire in our prayers ; more 
than all that we can conceive. See 
Notes on 1 Cor. ii. 9. *ft According 
to the power that worketh in us. 
The exertion of that same power 
can accomplish for us more than we 
can now conceive. 

21. Unto him be glory. See 
Notes, Rom. xvi. 27. ^ In the 
church. Or, by the church. Ver. 10. 
The church was to be the instrument 
by which the glory of God would be 
shown; and it was by the church 



A. D. 64] 



CHAPTER III. 



71 



that his praise would be celebrated. 
% Throughout all ages, world with- 
out end. There is a richness and 
amplification of language here which 
shows that his heart was full of the 
subject, and that it was difficult to 
find words to express his conceptions. 
It means, in the strongest sense, for 
ever. It is one of "the apostle's 
self-invented phrases" (Bloomfield) ; 
and Blackwall says that no version 
can fully express the meaning. It 
is literally, * Unto all generations of 
the age of ages,' or 4 unto all the ge- 
nerations of the eternity of eterni- 
ties, or the eternity of ages.' It is 
the language of a heart full of the 
love of God, and desiring that he 
might be praised without ceasing for 
ever and ever. 

R E MARKS. 

1. It is a great and glorious truth 
that the offers of the gospel are made 
to us, who are by nature Gentiles ; 
and that those offers are confined to 
no class or condition of men — to no 
nation or tribe. Vs. 1 — 6. This 
truth had been concealed for ages. 
The Jews regarded themselves as 
a peculiar people, and as exclusively 
the fa vourites of Heaven. The great 
effort has been made everywhere to 
show that there was a favoured class 
of men — a class whom God regarded 
with peculiar affection, on account 
of their birth, or rank, or nation, or 
wealth, or complexion. In one na- 
tion, there has been a distinction of 
caste carefully kept up from age to 
age, and sustained by all the power 
of the priesthood and the laws ; and 
it has been held that that one class 
was the favourite of Heaven, and 
that every other was overlooked or 
despised. In another nation, it has 
been held that the services of an il- 
lustrious ancestry made a difference 
among men, and that this fact was 
to be regarded, even in religion. In 
another, complexion has made a dif- 
ference ; and the feeling has insen- 
7 



sibly grown up that one class were 
the favourites of Heaven, because 
they had a skin not coloured like 
others, and that those not thus fa- 
voured might be doomed to hopeless 
toil and servitude. In another, the 
attempt is made to create such a 
distinction by wealth ; and it is felt 
that the rich are the favourites of 
Heaven. In all these cases, there is 
the secret feeling that in virtue of 
rank, or blood, or property, one class 
are the objects of divine interest, 
more than others; and that the 
same plan of salvation is not needed 
for them which is required for the 
poor, for the ignorant, and for the 
slave. The gospel regards all men 
as on a level ; offers the same salva- 
tion to all ; and offers it on the same 
terms. This is one of its glories ; 
and for this we should love it. It 
meets man as he is — as everywhere 
a fallen and a ruined being — and 
provides a plan adapted to raise all 
to the glories of the same heaven. 

2. Humility becomes us. Ver. 8. 
Paul felt that he was the least of all 
saints. He remembered his former 
life. He recalled the time when he 
persecuted the church. He felt that 
he was not worthy to be enrolled in 
that society which he had so greatly 
injured. If Paul was humble, who 
should not be? Who, since his 
time, ^has equalled his ardour, his 
zeal, his attainments in the divine 
life ? Yet the remembrance of his 
former life served always to keep 
him humble, and operated as a check 
on all the tendencies to pride in his 
bosom. So it should be with us — 
with all Christians. There has been 
enough in our past lives to make us 
humble, if we would recall it, and to 
make us feel that we are not worthy 
to be enrolled among the saints. 
One has been an infidel ; one licen- 
tious ; one intemperate ; one rash, 
revengeful, passionate ; one has been 
proud and ambitious ; one has been 
false, dishonest, faithless; all have 



74 



EPHESIANS. 



[A* D. 64, 



had hearts opposed to God, alienated 
from good, and prone to evil; and 
there is not a Christian in the world 
who will not find enough in his past 
life to make him humble, if he will 
examine himself — enough to make 
him feel that he deserves not even 
the lowest place among the saints. 
So we shall feel if we look over our 
lives since we made a profession of 
religion. The painful conviction 
will come over our souls, that we 
have lived so far from God, and done 
so little in his cause, that w T e are not 
worthy of the lowest place among 
the blessed. 

3. It is a privilege to preach the 
gospel. Ver. 8. So Paul felt. It 
was an honour of which he felt that 
he was by no means worthy. It was 
proof of the favour of God towards 
him that he was permitted to do it. 
It is a privilege — an honour — to 
preach the gospel, anywhere, and to 
any class of men. It is an honour 
to be permitted to preach in chris- 
tian lands ; it is an honour to preach 
among the heathen. It is an ho- 
nour far above that of conquerors; 
and he who does it will win a brighter 
and more glorious crown than he 
who goes forth to obtain glory by 
dethroning kings, and laying nations 
waste. The warrior goes with the 
sword in one hand, and the torch in 
the other. His path is marked with 
blood, and with smouldering ruins. 
He treads among the slain ; and the 
music of his march is made up of 
dying groans, and the shrieks of 
widows and orphans. Yet he is 
honoured, and his name is blazoned 
abroad; he is crowned with the 
laurel, and triumphal arches are 
reared, and monuments are erected 
to perpetuate his fame. The man 
who carries the gospel goes for a 
different purpose. He is the minis- 
ter of peace. He goes to tell of sal- 
vation. He fires no city; lays waste 
no field ; robs no one of a home, no 
wife of a husband, no child of a fa- 



ther, no sister of a brother ; — he goes 
to elevate the intellect, to mould the 
heart to virtue, to establish schools 
and colleges; to promote temper- 
ance, industry, and chastity ; to wipe 
away tears, and to tell of heaven. 
His course is marked by intelligence 
and order ; by peace and purity ; by 
the joy of the domestic circle, and 
the happiness of a virtuous fire-side; 
by consolation on the bed of pain, and 
by the hope of heaven that cheers 
the dying. Who would not rather 
be a preacher of the gospel than a 
blood-stained warrior ] Who would 
not rather have the wreath that shall 
encircle the brows of Paul, and 
Schwartz, and Martin, and Brain- 
erd, than the laurels of Alexander 
and Caesar 1 

4. There is ample fulness in the 
plan of salvation by the Redeemer. 
Ver. 8. In Christ there is unsearch- 
able riches. None -can understand 
the fulness that there is in him; 
none can exhaust it. Millions, and 
hundreds of millions, have been 
saved by the fulness of his merits ; 
and still those merits are as ample 
as ever. The sun in the heavens 
has shone for six thousand years, and 
has shed light and comfort on count- 
less millions ; but his beams are not 
exhausted or diminished in splendour. 
To-day, while I write — this beauti- 
ful, calm, sweet day — (June 24, 1840) 
his beams are as bright, as rich, as 
full, as they were when they were 
shed on Eden. So of the Sun of 
righteousness. Millions have been 
enlightened by his beams; but to- 
day they are as full, and rich, and 
glorious, as they were when the first 
ray from that sun reached the be- 
nighted mind of a penitent sinner. 
And that fulness is not to be ex- 
hausted. No matter how many par- 
take of his abundance ; no matter how 
many darkened minds are enlight- 
ened ; no matter though nation after 
nation comes and partakes of his ful- 
ness, yet there is no approach to ex- 



A. D. 64.] 



CHAPTER III. 



haustion. The sun in the heavens 
may waste his fires and burn out, and 
become a dark orb, diffusing horror 
over a cold and cheerless world ; but 
not so with the Sun of righteousness. 
That will shine on in glory for ever 
and ever ; and the last penitent sin- 
ner on earth who comes to partake 
of the riches of the grace of Christ 
shall find it as full and free as did 
the first who sought pardon through 
his blood. Oh, the unsearchable 
riches of Christ ! Who can under- 
stand this 1 Who can grow weary 
in its contemplation 1 

5. There is no good reason why 
any sinner should be lost. Ver. 8. If 
the merits of the Saviour were lim- 
ited ; if his arm were a feeble hu- 
man arm ; if he died only for a part, 
and if his merit were already well- 
nigh exhausted, we might begin to 
despair. But it is not so. The riches 
of his grace are unbounded and in- 
exhaustible. And why then does 
the sinner die ! I can answer. He 
dies like the man who expires of 
thirst while fountains bubble and 
streams flow all around him; like 
him who is starving amidst trees 
loaded with fruit ; like him who is 
dying of fever in the midst of medi- 
cines that would at once restore him ; 
like him who holds his breath and 
dies while the balmy air of heaven 
— pure, full, and free — floats all 
around him. If a man thus dies, 
who is to blame'? If a man goes 
down to hell from lands where the 
gospel is preached, whose is the fault] 
It is not because the merits of Christ 
are limited ; it is not because they 
are exhausted. 

6. The church is designed to ac- 
complish a most important purpose 
in the manifestation of the divine 
glory and perfections. Ver. 10. It 
is by that that his great wisdom is 
shown. It is by that entirely that 
his mercy is displayed. Ch. ii. 7. 
His power is shown in the creation 
and support of the worlds; his 



goodness in the works of creation 
and Providence; his truth in his 
promises and threatenings ; his great- 
ness and majesty are everywhere 
displayed in the universe which he 
has brought into being. His mercy 
is shown in the church ; and there 
alone. Angels in heaven not having 
sinned, have had no occasion for its 
exercise; and angels that are fall- 
en have had no offer of pardon. 
Throughout the wide universe there 
has been, so far as we know, no ex- 
ercise of mercy but in the church. 
Hence the interest which the angelic 
beings feel in the work of redemp- 
tion. Hence they desire to look 
into these things, and to see more 
of the heighth and depth and length 
and breadth of the love of God 
evinced in the work of redemption. 
Hence the church is to be honoured 
for ever as the means of making 
known to distant worlds the way in 
which God shows mercy to rebellious 
creatures. It is honour enough for 
one world thus to be the sole means 
of making known to the universe 
one of the attributes of God; and 
while other worlds may contain 
more proofs of his power and great- 
ness, it is enough for ours that it 
shows to distant worlds how he can 
exercise compassion. 

7. All tribulation and affliction 
may be intended to do some good, 
and may benefit others. Ver. 13. 
Paul felt that his sufferings were for 
the "glory" — the welfare and ho- 
nour of the Gentiles in whose cause 
he was suffering. He was then a 
prisoner at Rome. He was permit- 
ted no longer to go abroad from land 
to land to preach the gospel. How 
natural would it have been for him 
to be desponding, and to feel that he 
was leading a useless life. But he 
did not feel thus. He felt that in 
some way he might be doing good. 
He was suffering in a good cause, 
and his trials had been brought on 
him by the appointment of God. He 



78 



EPHESIANS. 



[A. B. 64. 



gave himself to writing letters ; he 
talked with all who would come to 
him (Acts xxviii. 30, 31), and he 
expected to accomplish something 
by his example in his sufferings. 
The sick, the afflicted, and the im- 
prisoned often feel that they are use- 
less. They are laid aside from pub- 
lic and active life, and they feel that 
they are living in vain. But it is 
not so. The long imprisonment of 
John Bunyan — so mysterious to him 
and to his friends — was the "means 
of producing the Pilgrim's Progress, 
now translated into more than twen- 
ty languages, and already blessed to 
the salvation of thousands. The 
meekness, and patience, and kind- 
ness of a Christian on a bed of pain, 
may do more for the honour of reli- 
gion than he could do in a life of 
health. It shows the sustaining 
power of the gospel; and this is 
much. It is ivorth much suffering 
to show to a world what the gospel 
can do in supporting the soul in times 
of trial ; and he who is imprisoned 
or persecuted; he who lies month 
after month or year after year on a 
bed of languishing, may do more for 
the honour of religion than by many 
years of active life. 

8. There is but one family among 
the friends of God. Ver. 15. They 
all have one Father, and all are 
brethren. In heaven and on earth 
they belong to the same family, and 
worship the same God. Let Chris- 
tians, therefore, first love one an- 
other. Let them lay aside all con- 
tention and strife. Let them feel 
that they are brethren — that though 
they belong to different denomina- 
tions, and are called by different 
names, yet they belong to the same 
family, and are united under the 
same glorious head. Let them, se- 
condly, realize how highly they are 



honoured. They belong to the same 
family as the angels of light and 
the spirits of just men made perfect. 
It is an honour to belong to such a 
family ; an honour to be a Christian. 
Oh, if we saw this in its true light, 
how much more honourable would 
it be to belong to this "family" 
than to belong to the families of the 
great on earth, and to have our 
names enrolled with nobles and with 
kings ! 

9. Let us seek to know more of 
the love of Christ in our redemption 
— to understand more of the extent 
of that love which he evinced for 
us. Vs. 16 — 19. It is worth our 
study. It will reward our efforts. 
There are few Christians — if there 
are any — who understand the rich- 
ness and fulness of the gospel of 
Christ ; few who have such elevated 
views as they might have and should 
have of the glory of that gospel. It 
is wonderful that they who profess 
to love the Lord Jesus do not study 
that system more, and desire more 
to know the heighth, and depth, and 
length, and breadth of the love of 
Christ. True, it passes knowledge. 
We cannot hope fully to fathom it in 
this world. But we may know more 
of it than we do. We may aspire 
to being filled with all the fulness 
of God. We may long for it ; pant 
for it ; strive for it ; pray for it — and 
we shall not strive in vain. Though 
we shall not attain all we wish; 
though there will be an infinity be- 
yond what we can understand in this 
world, yet there will be enough at- 
tained to reward all our efforts, and 
to fill us with love and joy and peace. 
The love of God our Saviour is in- 
deed an illimitable ocean ; but we 
may see enough of it in this world 
to lead us to adore and praise God 
with overflowing hearts. 



A. D, 64] 



CHAPTER IV. 



n 



CHAPTER IV. 

ANALYSIS OF THE CHAPTER. 

This chapter is the commence- 
ment of the practical part of the 
epistle, and is made up, like the re- 
maining chapters, of various exhort- 
ations. It is in accordance with the 
usual habit of Paul to conduct an 
argument in his epistles, and then 
to enforce various practical duties, 
either growing out of the argument 
which he had maintained, or, more 
commonly, adapted to some particu- 
lar state of things in the church to 
which he wrote. The points of ex- 
hortation in this chapter are, in ge- 
neral, the following : 

I. An exhortation to unity. Vs. 
1 — 6. He entreats them to walk 
worthy of their vocation (ver. 1) ; 
shows them how it could be done, or 
what he meant; and that, in order 
to that, they should show meekness 
and kindness (ver. 3), and particu- 
larly exhorts them to unity (ver. 3) ; 
for they had one God, one Saviour, 
one baptism, one religion. Vs. 4—6. 

II. He shows them that God had 
made ample provision for his people, 
that they might be sound in the 
faith, and in unity of life and of doc- 
trine, and need not be driven about 
with every wind of opinion. Vs. 7 
— 16. He assures them that to every 
Christian is given grace in the Re- 
deemer adapted to his circumstances 
(ver. 7) ; that the Lord Jesus ascend- 
ed to heaven to obtain gifts for his 
people (vs. 8 — 10); that he had given 
apostles, prophets, and evangelists, 
for the very purpose of imparting 
instruction, and confirming them in 
the faith of the gospel (vs. 11, 12) ; 
that this was in order that they 
might attain to the highest elevation 
in christian knowledge and piety 
(ver. 13) ; and particularly that they 

. might not be driven to and fro, and 
carried about with every wind of 
doctrine. Vs. 14—16. 

III. Having these arrangements 
7* 



made for their knowledge and piety, 
he exhorts them not to live as the 
heathen around them lived, but to 
show that they were under a better 
influence. Vs. 17 — 24. Their un- 
derstanding was darkened, and they 
were alienated from the life of God, 
or true religion (ver. 18) ; they were 
past feeling, and were given over to 
every form of sensuality. Ver. 19. 
The Ephesians, however, had been 
taught a different thing (vs. 20, 21), 
and the apostle exhorts them to lay 
aside everything pertaining to their 
former course of life, and to become 
wholly conformed to the principles 
of the new man. Vs. 22 — 24. 

IV. He exhorts them to perform 
particular christian duties, and to 
put away certain evils, of which they 
and all others were in danger. Vs. 
25 — 32. In particular, he entreats 
them to avoid lying (ver. 25) ; anger 
(ver. 26); theft (ver. 28); corrupt 
and corrupting conversation (ver. 

29) ; grieving the Holy Spirit (ver. 

30) ; bitterness, evil-speaking, and 
malice (ver. 31) ; and entreats them 
to manifest in their intercourse with 
each other a spirit of kindness and 
forgiveness. Ver. 32. 

1. /, therefore. In view of the 
great and glorious truths which God 
has revealed, and of the grace which 
he has manifested towards you who 
are Gentiles. See the previous 
chapters. The sense of the word 
'therefore' — lw — in this place, is, 
1 Such being your exalted privileges ; 
since God has done so much for you ; 
since he has revealed for you such a 
glorious system; since he has be- 
stowed on you the honour of calling 
you into his kingdom, and making 
you partakers of his mercy, I entreat 
you to live in accordance with these 
elevated privileges, and to show 
your sense of his goodness by de- 
voting your all to his service.' The 
force of the word they would 
all feel. It was the appeal and ex- 



?B 



EPHES1ANS. 



[A. D. 64. 



CHAPTER IV. 

I THEREFORE, the prisoner 
1 of the Lord,) beseech you 

i or, in. 



hortation of the founder of their 
church — of their spiritual father — 
of one who had endured much for 
them, and who was now in bonds 
on account of his devotion to the 
welfare of the Gentile world. — 
If The prisoner of the Lord. Marg., 
in. It means, that he was now 
a prisoner, or in confinement in the 
cause of the Lord ; and he regarded 
himself as having been made a pri- 
soner because the Lord had so will- 
ed and ordered it. He did not feel 
particularly that he was the prisoner 
of Nero; he was bound and kept 
because the Lord willed it, and be- 
cause it was in his service. See 
Notes on ch. iii. 1. ^f Beseech you 
that ye walk worthy. That you live 
as becomes those who have been 
called in this manner into the king- 
dom of God. The word walk is 
often used to denote life, conduct, 
&c. See Notes on Rom. iv. 12 ; vi. 
4. 2 Cor. v. 7. % Of the vocation. 
Of the calling — nqs x^gscos. This 
word properly means a call, or an 
invitation — as to a banquet. Hence 
it means that divine invitation or 
calling by which Christians are in- 
troduced into the privileges of the 
gospel. The word is translated call- 
ing in Rom. xi. 29. 1 Cor. i. 26 ; 
vii. 20. Eph. i. 18 ; iv. 1. 4. Phil, 
iii. 14. 2 Thess. i. 11. 2 Tim. i. 
9. Heb. iii. 1. 2 Pet. i. 10. It 
does not elsewhere occur. The 
sense of the word, and the agency 
employed in calling us, are well ex- 
pressed in the Westminster Shorter 
Catechism. " Effectual calling is the 
work of God's Spirit, whereby con- 
vincing us of our sin and misery, 
enlightening our minds in the know- 
ledge of Christ, and renewing our 
wills, he doth persuade and enable 



that ye walk a worthy of the vo- 
cation wherewith ye are called. 

a Col. 1. 10. 



us to embrace Jesus Christ freely 
offered to us in the gospel." This 
calling or vocation is through the 
agency of the Holy Spirit, and is 
his appropriate work on the human 
heart. It consists essentially in in- 
fluencing the mind to turn to God, 
or to enter into his kingdom. It is 
the exertion of so much influence 
on the mind as is necessary to se- 
cure the turning of the sinner to 
God. In this all Christians are 
agreed, though there have been al- 
most endless disputes about the 
actual influence exerted, and the 
mode in which the Spirit 'acts on 
the mind. Some suppose it is by 
" moral suasion ;" some by physical 
power ; some by an act of creation ; 
some by inclining the mind to exert 
its proper powers in a right way, 
and to turn to God. What is the 
precise agency employed perhaps 
we are not to expect to be able to 
decide. See John iii. 8. The great, 
the essential point is held, if it be 
maintained that it is by the agency 
of the Holy Spirit that the result is 
secured — and this I suppose to be 
held by all evangelical Christians. 
But though it is by the agency of 
the Holy Spirit, we are not to sup- 
pose that it is without the employ- 
ment of means. It is not literal- 
ly like the act of creation. It is 
preceded and attended with means 
adapted to the end ; means which 
are almost as various as the indi- 
viduals who are called into the king- 
dom of God. Among those means 
are the following. (1.) Preaching. 
Probably more are called into the 
kingdom by this means than any 
other. It is " God's great ordinance 
for the salvation of men." It is 
eminently fitted for it. The pulpit 



A. D. 64.] 



CHAPTER IV. 



79 



has higher advantages for acting on 
the mind than any other means of 
affecting men. The truths that are 
dispensed; the sacredness of the 
place ; the peace and quietness of the 
sanctuary; and the appeals to the 
reason, the conscience, and the heart 
— all are fitted to affect men, and to 
bring them to reflection. The Spirit 
makes use of the word preached, but 
in a great variety of ways. Some- 
times many are impressed simulta- 
neously ; sometimes the same truth 
affects one mind while others are 
unmoved ; and sometimes truth 
reaches the heart of a sinner which 
he has heard a hundred times be- 
fore, without being interested. The 
Spirit acts with sovereign power, 
and by laws which have never yet 
been traced out (2.) The events 
of Providence are used to call men 
into his kingdom. God appeals to 
men by laying them on a bed of 
pain, or by requiring them to follow 
a friend in the still and mournful 
procession to the grave. They feel 
that they must die, and they are led 
to ask the question whether they are 
prepared. Much fewer are affected 
in this way than we should suppose 
would be the case ; but still there 
are many, in the aggregate, who can 
trace their hope of heaven to a fit 
of sickness, or to the death of a 
friend. (3.) Conversation is one of 
the means by which sinners are 
called into the kingdom of God. In 
some states of mind, where the 
Spirit has prepared the soul like 
mellow ground prepared for the 
seed, a few moments' conversation, 
or a single remark, will do more to 
arrest the attention than much 
preaching. (4.) Reading is often 
the means of calling men into the 
kingdom. The Bible is the great 
means — and if we can get men to 
read that, we have veryi cheering 
indications that they will be con- 
verted. The profligate Earl of Ro- 
chester was awakened and led to 



the Saviour by reading a chapter in 
Isaiah. And who can estimate the 
number of those who have been con- 
verted by reading Baxter's Call to 
the Unconverted ; Alleine's Alarm ; 
the Dairyman's Daughter; or the 
Shepherd of Salisbury Plain ] He 
does good who places a good book in 
the way of a sinner. That mother 
or sister is doing good, and making 
the conversion of a son or brother 
probable, who puts a Bible in his 
chest when he goes to sea, or in his 
trunk when he goes on a journey. 
Never should a son be allowed to go 
from home without one. The time 
will come when, far away from home, 
he will read it. He will read it 
when his mind is pensive and tender, 
and the Spirit may bear the truth to 
his heart for his conversion. (5.) 
The Spirit calls men into the king- 
dom of Christ by presiding over, and 
directing in some unseen manner 
their own reflections, or the opera- 
tions of their own minds. In some 
way unknown to us, he turns the 
thoughts to the past life ; recalls for- 
gotten deeds and plans ; makes long 
past sins rise to remembrance ; and 
overwhelms the mind with conscious 
guilt from the memory of crime. 
He holds this power over the soul ; 
and it is among the most mighty and 
mysterious of all the influences that 
he has on the heart. Sometimes — 
a man can hardly tell how — the 
mind will be pensive, sad, melan- 
choly ; then conscious of guilt ; then 
alarmed at the future. Often, by 
sudden transitions, it will be chang- 
ed from the gay to the grave, and 
from the pleasant to the sad; and 
often, unexpectedly to himself, and 
by associations which he cannot trace 
out, the sinner will find himself re- 
flecting on death, judgment, and 
eternity. It is the Spirit of God that 
leads the mind along. It is not by 
force; not by the violation of its 
laws, but in accordance with those 
I laws, that the mind is thus led along 



80 



EFHESIANS. 



[A. D. 64. 



2 With all lowliness a and 

a Mat. 11.29. 

to the eternal world. In such ways, 
and by such means, are men " call- 
ed" into the kingdom of God. To 
& walk worthy of that calling,' is 
to live as becomes a Christian, an 
heir of glory ; to live as Christ did. 
It is, (1.) To bear our religion with 
us to all places, companies, employ- 
ments. Not merely to be a Chris- 
tian on the Sabbath, and at the com- 
munion table, and in our own land, 
but every day, and everywhere, and 
in any land where we may be placed. 
We are to live religion, and not 
merely to profess it. We are to be 
Christians in the counting-room, as 
well as in the closet ; on the farm as 
we]] as at the communion table; 
among strangers, and in a foreign 
land, as well as in our own country 
and in the sanctuary. (2.) It is to 
do nothing inconsistent with the 
most elevated Christian character. 
In temper, feeling, plan, we are to 
give expression to no emotion, and 
use no language, and perform no 
deed, that shall be inconsistent with 
the most elevated Christian charac- 
ter. (3.) It is to do right always : 
to be just to all ; to tell the simple 
truth ; to defraud no one ; to main- 
tain a correct standard of morals; 
to be known to be honest. There is 
a correct standard of character and 
conduct ; and a Christian should be 
a man so living, that we may always 
know exactly where to find him. 
He should so live, that we shall have 
no doubts that, however others may 
act, we shall find him to be the un- 
flinching advocate of temperance, 
chastity, honesty, and of every good 
work — of every plan that is really 
fitted to alleviate human woe, and 
benefit a dying world. (4.) It is to 
live as one should who expects soon 
to be in heaven. Such a man will 
feel that the earth is not his home ; 
that he is a stranger and a pilgrim 



meekness, with long-suffering* 
forbearing one another in love ; 



here ; that riches, honours, and plea- 
sures are of comparatively little im- 
portance; that he ought to watch 
and pray, and that he ought to be 
holy. A man who feels that he 
may die at any moment, will watch 
and pray. A man who realizes that 
to-morrow he may be in heaven, 
will feel that he ought to be holy. 
He who begins a day on earth, feel- 
ing that at its close he may be 
among the angels of Gcd, and the 
spirits of just men made perfect; 
that before its close he may have 
seen the Saviour glorified, and the 
burning throne of God, will feel the 
importance of living a holy life, and 
of being wholly devoted to the ser- 
vice of God. Pure should be the 
eyes that are soon to look on the 
throne of God ; pure the hands that 
are soon to strike the harps of praise 
in heaven ; pure the feet that are to 
walk the 4 golden streets above.' 

2. With all lowliness. Humility. 
See Notes on Acts xx. 19, where 
the same Greek word is used. Comp. 
also the following places, where the 
same Greek word occurs : Phil. iL 
3, "in lowliness of mind, let each 
esteem other better than them- 
selves ;" Col. ii. 18, " in a voluntary 
humility;" Col. ii. 23 ; hi. 12. 1 Pet 
v. 5. The word does not e]sewhere 
occur in the New Testament. The 
idea is, that humility of mind be- 
comes those who are " called" (ver. 
1), and that we walk worthy of that 
calling when we evince it. % And 
meekness. See Notes on Matt. v. 5. 
Meekness relates to the manner in 
which we receive injuries. We are 
to bear them patiently, and not to 
retaliate, or seek revenge. The 
meaning here is, that we adorn the 
gospel when we show its power in 
enabling us to bear injuries without 
anger or a desire of revenge, or 
with a mild and forgiving spirit 



A. D. 64.] 



CHAPTER IV. 



81 



See 2 Cor. x. 1. Gal. v. 23 ; vi. 1. 
2 Tim. ii. 25. Titus iii. 2 ; where 
the same Greek word occurs. «[[ With 
long-suffering, &c. Bearing pa- 
tiently with the foibles, faults, and 
infirmities of others. See Notes on 
1 Cor. xiii. 4. The virtue here re- 
quired is that which is to be mani- 
fested in our manner of receiving the 
provocations which we meet with 
from our brethren. No virtue, per- 
haps, is more frequently demanded in 
our intercourse with others. We do 
not go far with any fellow-traveller 
on the journey of life, before we find 
there is great occasion for its exer- 
cise. "He has a temperament differ- 
ent from our own. He may be san- 
guine, or choleric, or melancholy; 
while we may be just the reverse. 
He has peculiarities of taste, and 
habits, and disposition, which differ 
much from ours. He has his own 
plans and purposes of life, and his 
own way and time of doing things. 
He may be naturally irritable, or he 
may have been so trained that his 
mod^s of speech and conduct differ 
much from ours. Neighbours have 
occasion to remark this in their 
neighbours ; friends in their friends ; 
kindred in their kindred ; one church- 
member in another. A husband and 
wife — such is the imperfection of 
human nature — can find enough in 
each other to embitter life, if they 
choose to magnify imperfections, and 
to become irritated at trifles; and 
there is no friendship that may not 
be marred in this way, if we will 
allow it Hence, if we would have 
life move on smoothly, we must 
learn to bear and forbear. We 
must indulge the friend that we 
love in the little peculiarities of say- 
ing and doing things which may be 
important to him, but which may 
be of little moment to us. Like 
children, we must suffer each one 
to build his play-house in his own 
way, and not quarrel with him be- 
cause he does not think our way the 



best. All usefulness, and all com- 
fort, may be prevented by an unkind, 
a sour, a crabbed temper of mind— 
a mind that can bear with no differ- 
ence of opinion or temperament. A 
spirit of fault-finding ; an unsatisfied 
temper; a constant irritability; lit- 
tle inequalities in the look, the tem- 
per, or the manner ; a brow cloudy 
and dissatisfied— your husband or 
your wife cannot tell why — will 
more than neutralize all the good 
you can do, and render life anything 
but a blessing. It is in such gentle 
and quiet virtues as meekness and 
forbearance, that the happiness and 
usefulness of life consist, far more 
than in brilliant eloquence, in splen- 
did talent, or illustrious' deeds that 
shall send the name to future times. 
It is the bubbling spring which flows 
gently ; the little rivulet which glides 
through the meadow, and which runs 
along day and night by the farm- 
house, that is useful, rather than the 
swollen flood or the roaring cataract. 
Niagara excites our wonder ; and we 
stand amazed at the power and 
greatness of God there, as he ' pours 
it from his hollow hand.' But one 
Niagara is enough for a continent or 
a world; while that same world 
needs thousands and tens of thou- 
sands of silver fountains, and gently 
flowing rivulets, that shall water 
every farm, and every meadow, and 
every garden, and that shall flow on, 
every day and every night, with 
their gentle and quiet beauty. So 
with the acts of our lives. It is not 
by great deeds only, like those of 
Howard — not by great sufferings 
only, like those of the martyrs — that 
good is to be done ; it is by the daily 
and quiet virtues of life — the chris- 
tian temper, the meek forbearance, 
the spirit of forgiveness in the hus- 
band, the wife, the father, the mo- 
ther, the brother, the sister, the 
friend, the neighbour — that good is 
to be done ; and in this all may be 
useful. 



62 



EPHESIANS. 



[A. D. 64 



3 Endeavouring to keep the 
unity of the Spirit in the bond of 
peace. 

3. The unity of the Spirit. A 
united spirit, or oneness of spirit. 
This does not refer to the fact that 
there is one Holy Spirit ; but it refers 
to unity of affection, of confidence, 
of love. It means that Christians 
should be united in temper and af- 
fection, and not be split up into fac- 
tions and parties. It may be implied 
here, as is undoubtedly true, that such 
a unity would be produced only by the 
Holy Spirit ; and that, as there was 
but one Spirit which had acted on 
their hearts to renew them, they ought 
to evince the same feelings and views. 
There was occasion among the Ephe- 
sians for this exhortation; for they 
were composed of Jews and Gentiles, 
and there might be danger of divi- 
sions and strifes, as there had been 
in other churches. There is always 
occasion for such an exhortation ; 
for (1 .) unity of feeling is eminently 
desirable to honour the gospel (see 
Notes on John xvii. 21); and (2.) 
there is always danger of discord 
where men are brought together in 
one society. There are so many 
different tastes and habits ; there is 
such a variety of intellect and feel- 
ing; the modes of education have 
been so various, and the tempera- 
ment may be so different, that there 
is constant danger of division. Hence 
the subject is so often dwelt on in 
the Scriptures (see Notes on 1 Cor. 
ii. seq.), and hence there is so much 
need of caution and of care in the 
churches. IT In the bond of peace. 
This was to be by the cultivation 
of that peaceful temper which binds 
all together. The American In- 
dians usually spoke of peace as a 
* chain of friendship' which was to 
be kept bright. The meaning here 
is, that they should be bound or 
united together in the sentiments 
and affections of peace. It is not 



4 There is one body and one 
Spirit, even as ye are called in 
one hope of your calling ; 

mere external unity ; it is not a mere 
unity of creed; it is not a mere 
unity in the forms of public worship ; 
it is such as the Holy Spirit pro- 
duces in the hearts of Christians, 
when he fills them all with the same 
love, and joy, and peace in believ- 
ing. The following verses contain 
the reasons for this. 

4. There is one body. One church 
— -for so the word body means here — 
denoting the body of Christ. See 
Notes on Rom. xii. 5. Comp. Notes 
on Eph. i. 23. The meaning here 
is, that as there is really but one 
church on earth, there ought to be 
unity. The church is, at present, 
divided into many denominations. 
It has different forms of worship, 
and different rites and ceremonies. 
It embraces those of different com- 
plexions and ranks in life, and it 
cannot be denied that there are 
often unhappy contentions and jeal- 
ousies in different parts of that 
church. Still, there is but one — 
" one holy, catholic (i. e., universal) 
church;" and that church should 
feel that it is one. Christ did not 
come to redeem and save different 
churches, and to give them a differ- 
ent place in heaven. He did not 
come to save the Episcopal commu- 
nion merely, or the Presbyterian or 
the Methodist communions only; 
nor did he leave the world to fit up for 
them different mansions in heaven. 
He did not come to save merely the 
black man, or the red, or the white 
man; nor did he leave the world 
to set up for them separate man- 
sions in the skies. He came that he 
might collect into one community a 
multitude of every complexion, and 
from every land, and unite them 
in one great brotherhood on earth, 
and ultimately assemble them in the 
I same heaven. The church is one. 



A. D. 64.] 



CHAPTER IV. 



88 



Every sincere Christian is a brother 
in that church, and has an equal 
right with all others to its privileges. 
Being one by the design of the Sa- 
viour, they should be one in feeling ; 
and every Christian, no matter what 
his rank, should be ready to hail 
every other Christian as a fellow- 
heir of heaven, One Spirit. The 
Holy Spirit. There is one and the 
self-same Spirit that dwells in the 
church. The same Spirit has awak- 
ened all; enlightened all ; convicted 
all ; converted all. Wherever they 
may be, and whoever, yet there has 
been substantially the same work of 
the Spirit on the heart of every 
Christian. There are circumstantial 
differences arising from diversities 
of temperament, disposition, and edu- 
cation ;' there may be a difference in 
the depth and power of his opera- 
tions on the soul; there may be a 
difference in the degree of convic- 
tion for sin and in the evidence of 
conversion, but still there are the 
same operations on the heart essen- 
tially, produced by the same Spirit. 
See Notes on 1 Cor. xii. 6—11. All 
the gifts of prayer, and of preach- 
ing; all the zeal, the ardour, the 
love, the self-denial in the church, 
are produced by the same Spirit. 
There should be, therefore, unity. 
The church is united in the agency 
by which it is saved; it should be 
united in the feelings which influ- 
ence its members. % Even as ye 
are called. See ver. 1. The sense 
is, 1 there is one body and one spirit, 
in like manner as there is one hope 
resulting from your calling.' The 
same notion of oneness is found in 
relation to each of these things. 
IF In one hope of your calling. In 
one hope resulting' from your being 
called into his kingdom. On the 
meaning of the word hope, see Notes 
on ch. ii. 12. The meaning here is, 
that Christians have the same hope, 
and they should therefore be one. 
They are looking forward to the 



same heaven; they hope for the 
same happiness beyond the grave. 
It is not as on earth among the peo- 
ple of the world, where there is a 
variety of hopes — where one hopes 
for pleasure, and another for honour, 
and another for gain; but there is 
the prospect of the same inexhausti- 
ble joy. This hope is fitted to pro- 
mote union. There is no rivalry — ■ 
for there is enough for all. Hope on 
earth does not always produce union 
and harmony. Two men hope to 
obtain the same office ; two students 
hope to obtain the same honour in 
college ; two rivals hope to obtain 
the same hand in marriage — and the 
consequence is jealousy, contention, 
and strife. The reason is, that but 
one can obtain the object. Not so 
with the crown of life — with the re- 
wards of heaven. All may obtain 
that crown ; all may share those re- 
wards. How can Christians contend 
in an angry manner with each other, 
when the hope of dwelling in the 
same heaven swells their bosoms 
and animates their hearts ] 

5. One Lord. This evidently re- 
fers to the Lord Jesus. The " Spirit 1 ' 
is mentioned in the previous verse ; 
the Father in the verse following. 
On the application of the word 
" Lord" to the Saviour, see Notes on 
Acts i. 24. The argument here is, 
that there ought to be unity among 
Christians, because they have one 
Lord and Saviour. They have not 
different Saviours adapted to differ- 
ent classes ; not one for the Jew and 
another for the Greek ; not one for 
the rich and another for the poor ; 
not one for the bond and another for 
the free. There is but one. He be- 
longs in common to all as their Sa- 
viour; and he has a right to rule 
over one as much as over another. 
There is no better way of promoting 
unity among Christians than by re- 
minding them that they have the 
same Saviour. And when jealousies 
and heart-burnings arise; or when 



84 EFHE3XAN& [A. B. 64 

5 One Lord,one faith,one baptism, 6 One God and Father of all, 

they are disposed to contend about 
trifles; when they magnify unim- 
portant matters until they are in 
danger of rending the church asun- 
der, let them feel that they have one 
Lord and Saviour, and they will lay 
aside their contentions and be one 
again. Let two men who have ne- 
ver seen each other before, meet in 
a distant land, and feel that they have 
the same Redeemer, and their hearts 
will mingle into one. They are not 
aliens, but friends. A cord of sym- 
pathy is struck more tender than 
that which binds them to country or 
home; and though of different na- 
tions, complexions, or habits, they 
will feel that they are one. Why 
should contentions ever arise be- 
tween those who have the same Re- 
deemer 1 If One faith, The same 
belief. That is, either the belief of 
the same doctrines, or faith of the 
same nature in the heart. The word 
may be taken in either sense. I see 
no reason why it should not include 
both here, or be used in the widest 
sense. If so used, it means that 
Christians should be united because 
they hold the same great doctrines ; 
and also, because they have the same 
confidence in the Redeemer in their 
hearts. They hold the same system 
as distinguished from Judaism, Pa- 
ganism, Mohammedanism, Deism; 
and they should, therefore, be one. 
They have the same trust in Christ, 
as a living, practical principle — and 
they should, therefore, be one. They 
may differ in other attachments ; in 
temperament ; in pursuit ; in profes- 
sions in life — but they have a com- 
mon faith — and they should be one. 
% One baptism. This does not affirm 
that there is one mode of baptism, 
but it refers to the thing itself. 
They are all baptized in the name 
of the same Father, Saviour, Sancti- 
fier. They have all in this manner 
been consecrated unto God, and de- 



voted to his service. Whether by 
immersion, or by pourings or by 
sprinkling, they have all been bap- 
tized with water ; whether it is done 
in adult years, or in infancy, the 
same solemn act has been performed 
on all—- the act of consecration to 
the Father, the Son, and the Holy 
Ghost. This passage cannot be ad- 
duced to prove that only one mode 
of baptism is lawful, unless it can 
be shown that the thing referred to 
here was the mode and not the thing 
itself; and unless it can be proved 
that Paul meant to build his argu- 
ment for the unity of Christians on 
the fact that the same form, was 
used in their baptism. But this is 
evidently not the point of his argu- 
ment. The argument is, that there 
was really but one baptism — -not 
that there was but one mode of bap- 
tism. I could not use this argument 
in this form, 'Christians should be 
one because they have been all bap- 
tised by sprinkling and yet the 
argument would be just as forcible 
as to use it in this form, ' Christians 
should be one because they have all 
been baptised by immersion? There 
is one baptism, not one mode of bap- 
tism ; and no man has a right to as- 
sume that there can be but one mode, 
and then apply this passage to that. 
The essential thing in the argument 
before us is, that there has been a 
consecration to the Father, the Son, 
and the Holy Ghost, by the applica- 
tion of water. Thus understood, the 
argument is one that will be felt by 
all who have been devoted to God 
by baptism. They have taken the 
same vows upon them. They have 
consecrated themselves to the same 
God. They have made the same 
solemn profession of religion. Water 
has been applied to one and all as 
the emblem of the purifying influ- 
ences of the Holy Spirit ; and hav- 
ing been thus initiated in a solemn 



A. D. 64.] CHAP! 

who is above all, and through all, 
and in you all. 

manner into the same profession of 
religion, they should be one. 

6. One God. The same God; 
therefore there should be unity. 
Were there many gods to be wor- 
shipped, there could be no more hope 
of unity than there is among the 
worshippers of Mammon and Bac- 
chus, and the various other idols that 
men set up. Men who have differ- 
ent pursuits, and different objects of 
supreme affection, can be expected 
to have no union. Men who wor- 
ship many gods, cannot hope to be 
united. Their affections are direct- 
ed to different objects, and there is 
no harmony or sympathy of feeling. 
But where there is one supreme ob- 
ject of attachment, there may be 
expected to be unity. The children 
of a family that are devoted to a 
parent, will be united among them- 
selves; and the fact that all Chris- 
tians have the same great object of 
worship, should constitute a strong 
bond of union among themselves — 
a chain always kept bright. % The 
Father of all. One God who is the 
Father of all ; that is, who is a com- 
mon Father to all who believe. That 
this refers to the Father, in contra- 
distinction from the Son and the 
Holy Spirit, seems evident. The 
Spirit and the Son are mentioned in 
the previous verses. But the fact 
that the "Father of all" is men- 
tioned as "God," does not prove 
that the Spirit and the Son are not 
also endowed with divine attributes. 
That question is to be determined 
by the attributes ascribed to the Son 
and the Holy Spirit in other places. 
All sincere Christians worship one 
God, and hut one. But they suppose 
that this one God subsists as Father, 
Son, and Holy Ghost, united in a 
mysterious manner, and constituting 
the one God, and that there is no 
other God. That the Father is di- 



, IV. 85 
7 But unto every one of us is 



vine, they all hold, as Paul affirms 
here; that the Son and the Holy 
Spirit are also divine, they also hold. 
See Notes on John i. Heb. i. Phil, 
ii. 6. Rom. ix. 5. The meaning 
here is, that God is the common Fa- 
ther of all his people — of the rich 
and the poor ; the bond and the free ; 
the learned and the unlearned. He 
is no respecter of persons. Nothing 
would tend more to overcome the 
prejudices of colour, rank, and 
wealth, than to feel that we all have 
one Father; and that we are all 
equally the objects of his favour. 
Comp. Notes on Acts xvii. 26. 
^ Who is above all. Who is su- 
preme ; who presides over all things. 
If And through all. He pervades 
universal nature, and his agency is 
seen everywhere. % And in you 
all. There is no one in whose heart 
he does not dwell. You are his 
temple ; and he abides in you. See 
ch. ii. 22. Notes, 1 Cor. vi. 19. 
The argument here is, that as the 
same God dwelt in every heart, they 
ought to be one. See this argument 
beautifully expressed in the Saviour's 
prayer, John xvii. 21. Comp. John 
xiv. 23. 

7. But unto every one of us. 
Every Christian. % Is given grace. 
The favour of God ; meaning here, 
that God had bestowed upon each 
sincere Christian the means of living 
as he ought to do, and had in his 
gospel made ample provision that 
they might walk worthy of their vo- 
cation. What are the endowments 
thus given, the apostle states in the 
following verses. The grace re- 
ferred to here, most probably means 
the gracious influences of the Holy 
Spirit, or his operations on the heart 
in connection with the use of the 
means which God has appointed. 
% According to the measure of the 
gift of Christ. Grace is bestowed 



86 



EPHESIANS. 



[A. D. 64 



given grace according to the mea- 
sure ° of the gift of Christ. 

a Ro. 32. 3. 

upon all true Christians, and all 
have enough to enable them to live 
a life of holiness. Yet we are taught 
here, (1.) That it is a gift. It is 
bestowed on us. It is not what is 
originated by ourselves. (2.) It is 
by a certain measure. It is not un- 
limited, and without rule. There 
is a wise adaptation ; an imparting 
it by a certain rule. The same grace 
is not given to all, but to all is given 
enough to enable them to live as 
they ought to live. (3.) That mea- 
sure is the gift of Christ, or what is 
given in Christ. It comes through 
him. It is what he has purchased ; 
what he has obtained by his merits. 
All have enough for the purposes for 
which God has called them into his 
kingdom ; but there are not the same 
endowments conferred on all. Some 
have grace given them to qualify 
them for the ministry ; some to be 
apostles ; some to be martyrs ; some 
to make them eminent as public 
benefactors. All this has been ob- 
tained by Christ; and one should 
not complain that another has more 
distinguished endowments than he 
has. Comp. Notes on Rom. xii. 3. 
John i. 16. 

8. Wherefore he saith. The 
word "he" is not in the original ; 
and it may mean 1 the Scripture 
saith, 1 or 'God saith.' The point 
of the argument here is, that Christ, 
when he ascended to heaven, ob- 
tained certain gifts for men, and 
that those gifts are bestowed upon 
his people in accordance with this. 
To prove that, he adduces this pas- 
sage from Ps. lxviii. 18. Much per- 
plexity has been felt in regard to 
the principle on which Paul quotes 
this Psalm, and applies it to the as- 
cension of the Redeemer. The 
Psalm seems to have been composed 
on the occasion of removing the ark 



8 Wherefore he saith, b When 

b Ps. 68. 18. 



of the covenant from Kirjath-jearim 
to Mount Zion. 2 Sam. vi. 1, seq. 
It is a song of triumph, celebrating 
the victories of Jehovah, and par- 
ticularly the victories which had 
been achieved when the ark was at 
the head of the army. It appears 
to have no relation to the Messiah ; 
nor would it probably occur to any 
one on reading it, that it referred to 
his ascension, unless it had been so 
quoted by the apostle. Great diffi- 
culty has been felt, therefore, in de- 
termining on what principle Paul 
applied it to the ascension of the 
Redeemer. Some have supposed 
that the Psalm had a primary refer- 
ence to the Messiah ; some that it 
referred to him in only a secondary 
sense; some that it is applied to 
him by way of t accommodation,' and 
some that he merely uses the words 
as adapted to express his idea, as a 
man adopts words which are familiar 
to him, and which will express his 
thoughts, though not meaning to. 
say that the words had any such re- 
ference originally. Storr supposes 
that the w T ords were used by the 
Ephesian Christians in their hymns, 
and that Paul quoted them as con- 
taining a sentiment which was ad- 
mitted among them. This is possi- 
ble ; but it is mere conjecture. It 
has been also supposed that the 
tabernacle was a type of Christ ; 
and that the whole Psalm, therefore, 
having original reference to the ta- 
bernacle, might be applied to Christ 
as the antitype. But this is both 
conjectural and fanciful. On the 
various modes adopted to account 
for the difficulty, the reader may 
consult Rosenmuller in loc. To me 
it seems plain that the Psalm had 
original reference to the bringing up 
the ark to Mount Zion, and is a 
triumphal song. In the song or 



A. D. 64.] CHAPTER IV, 

he ascended up on high, he led 

1 or, a multitude of captives. 



Psalm, the poet shows why God was 
to be praised — on account of his 

freatness, and his benignity to men. 
s. 1 — 6. He then recounts the 
doings of God in former times — par- 
ticularly his conducting his people 
through the wilderness, and the fact 
that his enemies were discomfited 
before him. Vs. 7—12. All this 
refers to the God, the symbols of 
whose presence were on the taber- 
nacle, and accompanying the ark. 
He then speaks of the various for- 
tunes that had befallen the ark of 
the covenant. It had lain among 
the pots, ver. 13, yet it had formerly 
been white as snow when God scat- 
tered kings by it. Ver. 14. He then 
speaks of the hill of God — the Mount 
Zion to which the ark was about to 
be removed, and says that it is an 
44 high hill"— 'high as the hills of 
Bashan,' the hill where God desired 
to dwell for ever. Ver. 16. God is 
then introduced as ascending that 
hill, encompassed with thousands of 
angels, as in Mount Sinai ; and the 
poet says that, in doing it, he had 
triumphed over his enemies, and had 
led captivity captive. Ver. 18. The 
fact that the ark of God thus ascend- 
ed the hill of Zion, the place of rest ; 
that it was to remain there as its 
permanent abode, no more to be car- 
ried about at the head of armies; 
was the proof of its triumph. It had 
made everything captive. It had 
subdued every foe; and its ascent 
there would be the means of obtain- 
ing invaluable gifts for men. Mercy 
and truth would go forth from that 
mountain; and the true religion 
would spread abroad, even to the 
rebellious, as the results of the tri- 
umph of God, whose symbol was 
over the tabernacle and the ark. The 
placing the ark there was the proof of 
permanent victory, and would be con- 
nected with most important benefits 



87 

captivity captive, and gave gifts 
unto men. 

to men. The 4 ascending on high,' 
therefore, in the Psalm, refers, as it 
seems to me, to the ascent of the 
symbol of the Divine Presence ac- 
companying the ark on Mount Zion, 
or to the placing it 4 on high' above all 
its foes. The remainder of the Psalm 
corresponds with this view. This 
ascent of the ark on Mount Zion ; 
this evidence of its triumph over all 
the foes of God ; this permanent re- 
sidence of the ark there; and this 
fact that its being established there 
would be followed with the bestow- 
ment of invaluable gifts to men, 
might be regarded as a beautiful 
emblem of the ascension of the Re- 
deemer to heaven. There were 
strong points of resemblance. He 
also ascended on high. His ascent 
was the proof of victory over his 
foes. He went there for a perma- 
nent abode. And his ascension was 
connected with the bestowment of 
important blessings to men. It is as 
such emblematic language, I sup- 
pose, that the apostle makes the quo- 
tation. It did not originally refer to 
this ; but the events were so similar 
in many points, that the one would 
suggest the other, and the same lan- 
guage would describe both. It was 
language familiar to the apostle; 
language that would aptly express 
his thoughts, and language that was 
not improbably applied to the ascen- 
sion of the Redeemer by Christians 
at that time. The phrase, therefore, 
4 he saith' — %ky£i — or 4 it saith,' or 
4 the Scripture saith,' means, 4 it is 
said ;' or, 4 this language will proper- 
ly express the fact under considera- 
tion, to wit, that there is grace given 
to each one of us, or that the means 
are furnished by the Redeemer for 
us to lead holy lives.' % When he 
ascended up on high. To heaven. 
The Psalm is, 4 Thou hast ascended 
on high.' Comp. Eph. i. 22, 23. 



65 



EPHESIANS. 



[A. D. 64. 



9 (Now that he ascended, what 
is it but that he also descended 
first into the lower parts of the 
earth ? 



*[ He led captivity captive. The 
meaning of this in the Psalm is, that 
he triumphed over his foes. The 
margin is, 1 a multitude of captives? 
But this, I think, is not quite the 
idea. It is language derived from 
a conqueror, who not only makes 
captives, but who makes captives of 
those who were then prisoners, and 
who conducts them as a part of his 
triumphal procession. He not only 
subdues his enemy, but he leads his 
captives in triumph. The allusion 
is to the public triumphs of conquer- 
ors, especially as celebrated among 
the Romans, in which captives were 
led in chains (Tacitus, Ann. xii. 38), 
and to the custom in such triumphs 
of distributing presents among the 
soldiers. Comp. also Judges v. 30, 
where it appears that this was also 
an early custom in other nations. 
Burder, in Ros. Alt. u. neu. Morgen- 
land, in loc. When Christ ascend- 
ed to heaven, he triumphed over all 
his foes. It was a complete victory 
over the malice of the great enemy 
of God, and over those who had 
sought his life. But he did more. 
He rescued those who were the cap- 
tives of Satan, and led them in tri- 
umph. Man was held by Satan as 
a prisoner. His chains were around 
him. Christ rescued the captive 
prisoner, and designed to make him 
a part of his triumphal procession 
into heaven, that thus the victory 
might be complete — triumphing not 
only over the great foe himself, but 
swelling his procession with the at- 
tending hosts of those who had been 
the captives of Satan, now rescued 
and redeemed. IT And gave gifts un- 
to men. Such as he specifies inver.ll. 

9. Now that he ascended. That 
is, it is affirmed in the Psalm that he 



10 He that descended is the 
same also that ascended up far 
above all heavens, that he might 
1 fill all things.) 

i or, fulfil. 

ascended — " Thou hast ascended on 
high." This implies that there must 
have been a previous descent ; or, as 
applicable to the Messiah, 6 it is a 
truth that he previously descended.' 
It is by no means certain that Paul 
meant to say that the word ' ascend- 
ed' demonstrated that there must 
have been a previous descent; but 
he probably means that in the case 
of Christ there was, in fact, a de- 
scent into the lower parts of the 
earth first. The language here 
used will appropriately express his 
descent to earth, % Into the lower 
parts of the earth. To the lowest 
state of humiliation. This seems to 
be the fair meaning of the words. 
Heaven stands opposed to earth. 
One is above; the other is be- 
neath. From the one, Christ de- 
scended to the other ; and he came 
not only to the earth, but he stooped 
to the most humble condition of hu- 
manity here. See Phil. ii. 6 — 8. 
Comp. Notes on Isa. xliv. 23. Some 
have understood this of the grave ; 
others of the region of departed spi- 
rits ; but these interpretations do not 
seem to be necessary. It is the 
earth itself that stands in contrast 
with the heavens ; and the idea is, 
that the Redeemer descended from 
his lofty eminence in heaven, and 
became a man of humble rank and 
condition. Comp. Ps. cxxxix. 15. 

10. He that descended is the same 
also that ascended. The same Re- 
deemer came down from God, and 
returned to him. It was not a dif- 
ferent being, but the same. ^ Far 
above all heavens. See Notes on 
ch. i. 20—23. Comp. Heb. vii. 26. 
He is gone above the visible hea- 
vens, and has ascended into the 
highest abodes of bliss. See Notes 



A. D. 64] 



CHAPTER IV. 



69 



1 1 And a he gave some, apos- 
tles ; and some, prophets ; and 
some, evangelists ; and some, pas- 
tors and teachers : 

a 1 Co. 12. 28. 

on 2 Cor. xii. 2. ^ That he might 
Jill all things. Marg., fulfil. The 
meaning is, " that he might fill all 
things by his influence, and direct 
and overrule all by his wisdom and 
power." Doddridge. See Notes on 
ch. i. 23. 

11. And he gave some, apostles. 
He gave some to be apostles. The 
object here is to show that he has 
made ample provision for the exten- 
sion and edification of his church. 
On the meaning of the word apos- 
tles, and on their appointment by 
the Saviour, see Notes on Matt. x. 
1. ^[ And some, prophets. He ap- 
pointed some to be prophets. See 
Notes on Rom. xii. 7. 1 Cor. xii. 28 ; 
xiv. 1. If And some, evangelists. 
See Notes on Acts xxi. 8. Comp. 
2 Tim. iv. 5. The word does not 
elsewhere occur in the New Testa- 
ment. What was the precise office 
of the evangelist in the primitive 
church, it is now impossible to deter- 
mine. The evangelist may have 
been one whose main business w T as 
preaching, and who was not particu- 
larly engaged in the government of 
the church. The word properly means 
1 a messenger of good tidings ;' and 
Robinson (Lex.) supposes that it de- 
notes a minister of the gospel who 
was not located in any place, but 
who travelled as a missionary to 
preach the gospel, and to found 
churches. The word is so used now 
by many Christians; but it cannot 
be proved that it is so used in the 
New Testament. An explanation 
of the words which here occur may 
be found in Neander on the Primi- 
tive Church, in the Biblical Reposi- 
tory, vol. iv. p. 258, seq. The of- 
fice was distinct from that of the 
pastor, the teacher, and the prophet; 



12 For the perfecting of the 
saints, for the work of the minis- 
try, for the edifying of the body 
of Christ: 



and was manifestly an office in winch 
preaching was the main thing. 
If And some pastors. Literally 
shepherds — rtoi/j,eva$. Comp. Matt, 
ix. 36; xxv. 32; xxvi. 31. Mark 
vi. 34; xiv. 27. Luke ii. 8. 15. 18. 
20. John x. 2. 11, 12. 14. 16, where 
it is rendered shepherd, and shep- 
herds ; also Heb. xiii. 20. 1 Pet. ii. 
25. In Matt. xxvi. 31. Mark xiv. 
27. Heb. xiii. 20. 1 Pet. ii. 25, it 
is applied to the Lord Jesus as the 
great shepherd of the flock — the 
church. It is rendered pastors only 
in the place before us. The word 
is given to ministers of the gospel 
with obvious propriety, and with 
great beauty. They are to exercise 
the same watchfulness and care over 
the people of their charge which a 
shepherd does over his flock. Comp. 
Notes on John xxi. 15, 16. The 
meaning here is, that Christ exer- 
cised a special care for his church 
by appointing pastors who would 
watch over it as a shepherd does 
over his flock. ^ And teachers. See 
Notes on Rom. xii. 7. 

12. For the perfecting of the 
saints. On the meaning of the word 
here rendered perfecting — ajatfoip- 
titipbv — see Notes on 2 Cor. xiii. 9. 
It properly refers to the restoring of j 
anything to its place ; then putting 
in order, making complete, &c. Here 
it means that these various officers 
were appointed in order that every- 
thing in the church might be well 
arranged, or put into its proper place ; 
or that the church might be com- 
plete. It is that Christians may have 
every possible advantage for becom- 
ing complete in love, and knowledge, 
and order, fl" For the work of the 
ministry. All these are engaged in 
the work of the ministry, though in 



90 



EPHESiANS. 



[A. D. 64. 



13 Till we all come 1 in the 
unity a of the faith, and of the 
knowledge of the Son of God, 

1 or, into. a Co. 2. 2. 

different departments. Together 
they constituted the ministry by 
which Christ meant to establish and 
edify the church. All these offices 
had an existence at that time, and 
all were proper ; though it is clear 
that they were not all designed to 
be permanent. The apostolic office 
was of course to cease with the death 
of those who were the witnesses of 
the life and doctrines of Jesus (comp. 
Notes on 1 Cor. ix. 1) ; the office of 
prophets was to cease with the ces- 
sation of inspiration; and in like 
manner it is possible that the office 
of teacher or evangelist might be 
suspended, as circumstances might 
demand. But is it not clear from 
this that Christ did not appoint mere- 
ly three orders of clergy to be per- 
manent in the church] Here are 
Jive orders enumerated, and in 1 
Cor. xii. 28, there are eight men- 
tioned; and how can it be demon- 
strated that the Saviour intended that 
there should be three only, and that 
they should be permanent! The 
presumption is rather that he meant 
that there should be but one perma- 
nent order of ministers, though the 
departments of their labour might 
be varied according to circumstances, 
and though there might be helpers, 
as occasion should demand. In found- 
ing churches among the heathen, 
and in instructing and governing 
them there, there is need of reviving 
nearly all the offices of teacher, 
helper, evangelist, &c, which Paul 
has enumerated as actually existing 
in his time. If For the edifying. 
For building it up ; that is, in the 
knowledge of the truth, and in piety. 
See Notes on Rom. xiv. 19. f The 
body of Christ. The church. See 
Notes on ch. i. 23. 

13. Till we all come. Till all 



unto a perfect b man, unto the 
measure of the 2 stature of the 
fulness of Christ : 

b 1 Co. 14. 20. 2 or, age. 

Christians arrive at a state of com- 
plete unity, and to entire perfection. 
% In the unity of the faith. Marg. 
into. The meaning is, till we all 
hold the same truths, and have the 
same confidence in the Son of God. 
See Notes on John xvii. 21 — 23. 
IT And of the knowledge of the Son 
of God. That they might attain to 
the same practical acquaintance with 
the Son of God, and might thus 
come to the maturity of Christian 
piety. See Notes on ch. iii. 19. 
If Unto a perfect man. Unto a com- 
plete man. This figure is obvious. 
The apostle compares their condi- 
tion then to a state of childhood. 
The perfect man here refers to the 
man grown up — the man of mature 
life. He says that Christ had ap- 
pointed pastors and teachers that the 
infant church might be conducted to 
maturity ; or become strong — like a 
man. He does not refer to the doc- 
trine of sinless perfection — but to 
the state of manhood as compared 
with that of childhood — a state of 
strength, vigour, wisdom, when the 
full growth should be attained. See 
1 Cor. xiv. 20. % Unto the measure 
of the stature. Marg. or age. The 
word stature expresses the idea. It 
refers to the growth of a man. The 
stature to be attained to was that of 
Christ. He was the standard — not 
in size, not in age, but in moral cha- 
racter. The measure to be reached 
was Christ ; or we are to grow till 
we become like him. ^f Of the ful- 
ness of Christ. See Notes on ch. 
i. 23. The phrase 4 the measure of 
the fulness,' means, probably, the 
4 full measure' — by a form of con- 
struction that is common in the He- 
brew writings, where two nouns are 
so used that one is to be rendered as 
an adjective — as trees of greatness 



A. D. 64] 



CHAPTER IV. 



91 



14 That we henceforth be no 
more children, tossed to and fro, 
and carried a about with every 

a Ja. 1. 6. 



— meaning great trees. Here it 
means, that they should so advance 
in piety and knowledge as to become 
wholly like him. 

14. That we henceforth be no 
more children. In some respects 
Christians are to be like children. 
They are to be docile, gentle, mild, 
and free from ambition, pride, and 
haughtiness. See Notes on Matt, 
xviii. 2, 3. But children have other 
characteristics besides simplicity and 
docility. They are often change- 
able (Matt. xi. 17) ; they are credu- 
lous, and are influenced easily by 
others, and led astray. In these re- 
spects, Paul exhorts the Ephesians 
to be no longer children, but urges 
them to put on the characteristics 
of manhood; and especially to put 
on the firmness in religious opinion 
which became maturity of life. 
% Tossed to and fro. x%v8cdvi£6[A£voL. 
This word is taken from waves or 
billows that are constantly tossed 
about— in all ages an image of in- 
stability of character and purpose. 
If And carried about with every 
wind of doctrine. With no firmness ; 
no settled course; no helm. The 
idea is that of a vessel on the rest- 
less ocean, that is tossed about with 
every varying wind, and that has no 
settled line of sailing. So many 
persons are in regard to religious 
doctrines. They have no fixed views 
and principles. They hold no doc- 
trines that are settled in their minds 
by careful and patient examination, 
and the consequence is, that they 
yield to every new opinion, and sub- 
mit to the guidance of every new 
teacher. The doctrine taught here 
is, that we should have settled re- 
ligious opinions. We should care- 
fully examine what is truth, and 



wind of doctrine, by the sleight 
of men, and cunning craftiness, 
whereby they lie in wait to de- 
ceive ; 



having found it, should adhere to it, 
and not yield on the coming of every 
new teacher. We should not, in- 
deed, close our minds against con- 
viction. We should be open to ar- 
gument, and be willing to follow the 
truth wherever it will lead us. But 
this state of mind is not inconsistent 
with having settled opinions, and 
with being firm in holding them 
until we are convinced that we are 
wrong. No man can be useful who 
has not settled principles. No one 
who has not such principles can in- 
spire confidence or be happy, and 
the first aim of every young convert 
should be to acquire settled views 
of the truth, and to become firmly 
grounded in the doctrines of the 
gospel. IT By the sleight of men. 
The cunning, skill, trickery of men. 
The word used here — xvfidu — is from 
a word (xvpoi) meaning a cube, a 
die, and properly means a game at 
dice. Hence it means game, gam- 
bling; and then any thing that 
turns out by mere chance or hap- 
hazard — as a game at dice does. It 
may possibly also denote the trick 
or fraud that is sometimes used in 
such games; but it seems rather 
to denote a man's forming his re- 
ligious opinions by the throw of a 
die ; or, in other words, it describes 
a man whose opinions seem to be 
the result of mere chance. Any 
thing like casting a die, or like 
opening the Bible at random to de- 
termine a point of duty or doctrine, 
may come under the description of 
the apostle here, and would all be 
opposed to the true mode, that by 
calm examination of the Bible, and 
by prayer. A man who forms his 
religious principles by chance, can 
unform them in the same way ; and 



92 



EPHESIANS. 



[A. D. 64 



15 But, 1 speaking the truth a 
in love, may grow up into him in 

icere. a 2 Co. 4. 2. 



he who has determined his faith by 
one cast of the die, will be likely to 
throw them into another form by an- 
other. The phrase ' the sleight of 
men,' therefore, I would render 4 by 
the mere chance of men, or as you 
may happen to find men, one hold- 
ing this opinion, and the next that, 
and allowing yourself to be in- 
fluenced by them without any set- 
tled principles.' ^ Cunning crafti- 
ness. Deceit, trick, art. See 2 Cor. 
xii. 16. Luke xx. 23. 1 Cor. hi. 
19. Notes, 2 Cor. iv. 2; xi. 3. 
If Whereby they lie in wait to de- 
ceive. Literally, 4 Unto the method 
of deceit ;' that is, in the usual way 
of deceit. Doddridge, "In every me- 
thod of deceit." This is the true 
idea. The meaning is, that men 
would use plausible pretences, and 
would, if possible, deceive the pro- 
fessed friends "of Christ. Against 
such we should be on our guard ; 
and not by their arts should our 
opinions be formed, but by the word 
of God. 

15. But speaking the truth in 
love. Marg., being sincere. The 
translation in the text is correct — 
literally, truthing in love — afafcsv- 
ovts$. Two things are here to be 
noted. (1.) The truth is to be spoken — 
the simple, unvarnished truth. This 
is the way to avoid error, and this is 
the way to preserve others from 
error. In opposition to all trick, and 
art, and cunning, and fraud, and de- 
ception, Christians are to speak the 
simple truth, and nothing but the 
truth. Every statement which they 
make should be unvarnished truth ; 
every promise which they make 
should be true ; every representation 
which they make of the sentiments 
of others should be simple truth. 
Truth is the representation of things 
as they are g and there is no virtue 



all things, which is the head, h even 
Christ : 

b Co. 1. 18, 19. 



that is more valuable in a Christian 
than the love of simple truth. (2.) 
The second thing is, that the truth 
should be spoken in love. There 
are other ways of speaking truth. 
It is sometimes spoken in a harsh, 
crabbed, sour manner, which does 
nothing but disgust and offend. 
When we state truth to others, it 
should be with love to their souls, 
and with a sincere desire to do them 
good. When we admonish a brother 
of his faults, it should not be in a 
harsh and unfeeling manner, but in 
love. Where a minister pronounces 
the awful truth of God about de- 
pravity, death, the judgment, and 
future woe, it should be in love. It 
should not be done in a harsh and 
repulsive manner ; it should not be 
done as if he rejoiced that men were 
in danger of hell, or as if he would 
like to pass the final sentence; it 
should not be with indifference, or 
in a tone of superiority. And in 
like manner, if we go to convince 
one who is in error, we should 
approach him in love. W r e should 
not dogmatize, or denounce, or deal 
out anathemas. Such things only 
repel. He has done about half his 
work in convincing another of error 
who has first convinced him that he 
loves him ; and if he does not do 
that, he may argue to the hour of 
his death and make no progress in 
convincing him. f May grow up 
into him. Into Christ; that is, to 
the stature of a complete man in 
him. f Which is the head. Notes, 
ch. i. 22. 1 Cor. xi. 3. 

16. From whom the whole body. 
The church, compared with the hu- 
man body. The idea is, that as the 
head in the human frame conveys 
vital influences, vigour, motion, &c, 
to every part of the body ; so Christ 
is the source of life, and vigour, and 



A. D. 64.] 



CHAPTER IIL 



m 



16 From whom a the whole 
body fitly joined together, and 

a Jno. 15. 5. 

energy, and increase, to the church. 
The sense is, 'The whole human 
body is admirably arranged for 
growth and vigour. Every member 
and joint contributes to its healthful 
and harmonious action. One part 
lends vigour and beauty to another, 
so that the whole is finely propor- 
tioned and admirably sustained. All 
depend on the head with reference 
to the most important functions of 
life, and all derive their vigour from 
that. So it is in the church. It is 
as well arranged for growth and 
vigour as the body is. It is as beau- 
tifully organized in its various mem- 
bers and officers as the body is. 
Everything is designed to be in its 
proper place, and nothing by the di- 
vine arrangement is wanting in its 
organization, to its perfection. Its 
officers and its members are, in their 
places, what the various parts of the 
body are with reference to the hu- 
man frame. The church depends on 
Christ, as the head, to sustain, invi- 
gorate, and guide it, as the body is 
dependant on the head.' See this 
figure carried out to greater length 
in 1 Cor. xii. 12 — 26. % Fitly joined 
together. The body, whose mem- 
bers are properly united so as to 
produce the most beauty and vigour. 
Each member is in the best place, 
and is properly united to the other 
members. Let any one read Paley's 
Natural Theology, or any work on 
anatomy, and he will find innumera- 
ble instances of the truth of this re- 
mark ; not only in the proper adjust- 
ment and placing of the members, 
but in the manner in which it is 
united to the other parts of the body. 
The foot, for instance, is in its proper 
place. It should not be where the 
head or the hand is. The eye is in 
its proper place. It should not be in 
the knee or the heel. The mouth, 



compacted by that which every 
joint supplieth, according to the 



the tongue, the teeth, the lungs, the 
heart, are in their proper places. 
No other places would answer the 
purpose so well. The brain is in 
its proper place. Anywhere else in 
the body, it would be subject to com- 
pressions and injuries which would 
soon destroy life. And these parts 
are as admirably united to the other 
parts of the body, as they are admi- 
rably located. Let any one examine, 
for instance, the tendons, nerves, 
muscles, and bones, by which the 
foot is secured to the body, and by 
which easy and graceful motion is 
obtained, and he will be satisfied of 
the wisdom by which the body is 
'joined together.' How far the 
knowledge of the apostle extended 
on this point, we have not the means 
of ascertaining ; but all the investi- 
gations of anatomists only serve to 
give increased beauty and force to 
the general terms which he uses 
here. All that he says here of the 
human frame is strictly accurate, 
and is such language as may be used 
by an anatomist now. The word 
which is here used (pvvapimo'Koysco) 
means properly to sew together ; to 
fit together ; to unite ; to make one. 
It is applied often to musicians, who 
produce harmony of various parts of 
music. Passow. The idea of har- 
mony, or appropriate union, is that 
in the word, % And compacted. 
ctvfij3(,fia£6u£vov. Tindal renders this, 
' knit together in every joint.' The 
word properly means, to make to 
come together ; to join or knit toge- 
ther. It means here that the differ- 
ent parts of the body are united and 
sustained in this manner. IT By 
that which every joint supplieth. 
Literally, ' through every joint of 
supply;' that is, which affords or 
ministers mutual aid. The word 
joint here — xt/py — (from akr'co. to fit) 



94 



EPHESIANS. 



[A. D. 64. 



effectual working in the measure 
of every part, maketh increase of 

— means anything which binds, fas- 
tens, secures ; and does not refer to 
the joint in the sense in which we 
commonly use it, as denoting the ar- 
ticulation of the limbs, or the joining 
of two or more bones; but rather 
that which unites or fastens together 
the different parts of the frame — the 
blood-vessels, cords, tendons, and 
muscles. The meaning is, that 
every such means of connecting one 
part of the body with another minis- 
ters nourishment, and that thus the 
body is sustained. One part is de- 
pendant on another ; one part derives 
nourishment from another ; and thus 
all become mutually useful as con- 
tributing to the support and harmony 
of the whole. Thus it furnishes an 
illustration of the connection in the 
members of the church, and of the 
aid which one can render to another. 
If According to the effectual work- 
ing. Gr., Recording to the energy 
in the measure of each one part.' 
Tindal, "i^ccording to the operation 
as every part has its measure." The 
meaning is, that each part contri- 
butes to the production of the whole 
result, or labours for this. This is 
in proportion to the 'measure' of 
each part; that is, in proportion to 
its power. Every part labours to 
produce the great result. No one 
is idle ; none is useless. But none 
are overtaxed or overworked. The 
support demanded and furnished by 
every part is in exact proportion 
to its strength. This is a beautiful 
account of the anatomy of the hu- 
man frame. (1.) Nothing is useless. 
Every part contributes to the general 
result — the health, and beauty, and 
vigor of the system. Not a muscle 
is useless ; not a nerve, not an arte- 
ry, not a vein. All are employed, 
and all have an important place, and 
all contribute something to the health 
and beauty of the whole. So nume- 



the body unto the edifying of it- 
self in love. 

rous are the blood-vessels, that you 
cannot perforate the skin anywhere 
without piercing one ; so numerous 
are the pores of the skin, that a 
grain of sand will cover thousands 
of them ; so minute the ramifications 
of the nerves, that wherever the 
point of a needle penetrates, we feel 
it ; and so numerous the absorbents, 
that millions of them are employed 
in taking up the chyme of the food, 
and conveying it to the veins. And 
yet all are employed — all are useful 
— all minister life and strength to 
the whole. (2.) None are over- 
taxed. They all work according to 
the 4 measure' of their strength. No- 
thing is required of the minutest 
nerve or blood-vessel which it is not 
fitted to perform ; and it will work 
on for years without exhaustion or 
decay. So of the church. There 
is no member so obscure and feeble 
that he may not contribute something 
to the welfare of the whole ; and no 
one is required to labour beyond his 
strength in order to secure the great 
object. Each one in his place, and 
labouring as he should there, will 
contribute to the general strength 
and welfare ; out of his place — like 
nerves and arteries out of their 
place, and crossing and recrossing 
others — he will only embarrass the 
whole, and disarrange the harmony 
of the system. JSlaketh increase 
of the body. The body grows in 
this manner, r Unto the edifying 
of itself To building itself up — 
that is, it grows up to a complete 
stature, f In love. In mutual har- 
mony. This refers to the body. 
The meaning is, that it seems to be 
made on the principle of love. There 
is no jar, no collision, no disturbance" 
of one part with another. A great 
number of parts, composed of differ- 
ent substances, and with different 
functions — bones, and nerves, and 



A. D. 64] 



CHAPTER IV. 



17 This I say therefore, and 
testify in the Lord, that ye hence- 

muscles, and blood-vessels — are uni- 
ted in one, and live together without 
collision ; and so it should be in the 
church. Learn, hence, (1.) That 
no member of the church need be 
useless, any more than a minute 
nerve or blood-vessel in the body 
need be useless. No matter how 
obscure the individual may be, he 
may contribute to the harmony and 
vigour of the whole. (2.) Every 
member of the church should contri- 
bute something to the prosperity of 
the whole. He should no more be 
idle and unemployed than a nerve 
or a blood-vessel should be in the 
human system. What would be the 
effect if the minutest nerves and 
arteries of the body should refuse to 
perform their office 1 Languor, dis- 
ease, and death. So it is in the 
church. The obscurest member may 
do something to destroy the health- 
ful action of the church, and to make 
its piety languish and die. (3.) There 
should be union in the church. It 
is made up of materials which differ 
much from each other, as the body 
is made up of bones, and nerves, and 
muscles. Yet, in the body these are 
united; and so it should be in the 
church. There need be no more 
jarring in the church than in the 
body ; and a jar in the church pro- 
duces the same effect as would be 
produced in the body if the nerves 
and muscles should resist the action 
of each other, or as if one should be 
out of its place, and impede the 
healthful functions of the other. (4.) 
Every member in the church should 
keep his place, just as every bone, 
and nerve, and muscle in the human 
frame should. Every member of the 
body should be in its right position ; 
the heart, the lungs, the eye, the 
tongue, should occupy their right 
place ; and every nerve in the sys- 
tem should be laid down just where 



forth walk not as other Gentiles 
walk, in the vanity of their mind, 

it is designed to be. If so, all is well. 
If not so, all is deformity, or disorder; 
just as it is often in the church. 

17. This I say, therefore, and 
testify in the Lord. I bear witness 
in the name of the Lord Jesus, or 
ministering by his authority. The 
object of this is, to exhort them to 
walk worthy of their high calling, 
and to adorn the doctrine of the Sa- 
viour. With this view, he reminds 
them of what they were before they 
were converted, and of the manner 
in which the heathen around them 
lived, f That ye henceforth walk not. 
That you do not henceforth live — 
the christian life being often in the 
Scriptures compared to a journey. 
% As other Gentiles walk. This 
shows that probably the mass of con- 
verts in the church at Ephesus were 
from among the heathen, and Paul 
regarded them as Gentile converts. 
Or it may be that he here addressed 
himself more particularly to that 
portion of the church, as especially 
needing his admonition and care. 
% In the vanity of their mind. In 
the way of folly, or in mental folly. 
What he means by this, he specifies 
in the following verses. The word 
'vanity' in the Scriptures means 
more than mere emptiness. It de- 
notes moral wrong, being applied 
usually to those who worshipped 
vain idols, and then those who were 
alienated from the true God. 

18. Having the understanding 
darkened. That is, because they 
were alienated from the true God, 
and particularly because of "the 
blindness of their hearts." The 
apostle does not say that this was a 
'judicial' darkening of the under- 
standing; or that they might not 
have perceived the truth ; or that 
they had no ability to understand it. 
He speaks of a simple and 'well- 
known fact — a fact that is seen now 



96 



EPHESIANS. 



[A. D. 64. 



18 Having the understanding a 
darkened, being alienated from 
the life of God through the igno- 

a Ac. 26. 18. 



as well as then — that the understand- 
ing becomes darkened by indulgence 
in sin. A man who is intemperate, 
has no just views of the government 
of the appetites. A man who is 
unchaste, has no perception of the 
loveliness of purity. A man who is 
avaricious or covetous, has no just 
views of the beauty of benevolence. 
A man who indulges in low vices, 
will weaken his mental powers, and 
render himself incapable of intellec- 
tual effort. Indulgence in vice de- 
stroys the intellect as well as the 
body, and unfits a man to appreci- 
ate the truth of a proposition in mo- 
rals, or in mathematics, or the beauty 
of a poem, as well as the truth and 
beauty of religion. Nothing is more 
obvious than that indulgence in sin 
weakens the mental powers, and 
renders them unfit for high intellec- 
tual effort. This is seen all over the 
heathen world now — in the stolid, 
stupid mind; the perverted moral 
sense ; the incapacity for profound 
or protracted mental effort, as really 
as it was among the heathens to 
whom Paul preached. The mission- 
ary who goes among the heathen 
has almost to create an intellect as 
well as a conscience, before the gos- 
pel will make an impression. It is 
seen, too, in all the intellect of the 
bar, the senate, the pulpit, and the 
medical profession, that is ruined by 
intemperance, and in the intellect 
of multitudes of young men wasted 
by licentiousness and drunkenness. 
I know that under the influence of 
ambition and stimulating drinks, the 
intellect may seem to put forth un- 
natural efforts, and to glow with an 
intensity nowhere else seen. But it 
soon burns out — and the wastes of 
such an intellect become soon like 



ranee that is in them, because of 
the 1 blindness of their heart ; 

1 or, hardness. 



the hardened scoriss of the volcano, 
or the cinders of the over-heated 
furnace. Learn hence, that if a man 
wishes to be blessed with a clear 
understanding, he should be a good 
man. He who wishes a mind well 
balanced and clear, should fear and 
love God ; and had Christianity done 
no other good on earth than to ele- 
vate the intellect of mankind, it 
would have been the richest bless- 
ing which has ever been vouchsafed 
to the race. It follows, too, that as 
man has debased- his understanding 
by sin, it is needful to make an exer- 
tion to elevate it again ; and hence 
a large part of the efforts to save 
men must consist in patient instruc- 
tion. Hence the necessity of schools 
at missionary stations. Being 
alienated. See Notes on ch. ii. 12. 
1[ From the life of God. From a 
life like that of God, or a life of 
which he is the source and author. 
The meaning is, that they lived a life 
which was unlike God, or which he 
could not approve. Of the truth of 
this in regard to the heathen every- 
where, there can be no doubt. See 
Notes on Rom. i. IT Through the 
ignorance that is in them. The 
ignorance of the true God, and of 
what constituted virtue. Comp. 
Notes on Rom. i. 20—23. IT Be- 
cause of the blindness of their hearts. 
Marg. hardness. Hardness is a bet- 
ter word. It is a better translation 
of the Greek ; and it better accords 
with the design of the apostle. 
Here the reason is stated why they 
lived and acted as they did, and 
why the understanding was blind- 
ed. It is not that God has enfee- 
bled the human intellect by a judi- 
cial sentence on account of the 
sin of Adam, and made it incapable 



A. D. 64.] 



CHAPTER IV. 



19 Who being past feeling, 
have a given themselves over unto 
lasciviousness, to work all un- 
cleanness with greediness. 

20 But ye have riot so learned 
Christ ; 

a Ro. I. 24, 26. 

of perceiving the truth. It is not 
that there is any deficiency or inca- 
pacity of natural powers. It is not 
that the truths of religion are so ex- 
alted that man has no natural ability 
to understand them, for they may be 
as well understood as any other 
truths. See Notes on 1 Cor. i. 14. 
The simple reason is, " the hardness 
of the heart." That is the solu- 
tion given by an inspired apostle, 
and that is enough. A man who has 
a blind and hard heart sees no beauty 
in truth, and feels not its force, and 
is insensible to all its appeals. Learn, 
then, (1.) That men are to blame for 
the blindness of their understanding. 
Whatever proceeds from a wicked 
heart they are responsible for. But 
for mere inferiority of intellect they 
would not be to blame. (2.) They 
are under obligation to repent and 
love God. If it was required of 
them to enlarge their intellects, or 
create additional faculties of mind, 
they could not be bound to do it. 
But where the whole thing required 
is to have a better heart, they may 
be held responsible. (3.) The way 
to elevate the understandings of 
mankind is to purify the heart. The 
approach must be made through the 
affections. Let men feel right to- 
wards God, and they will soon think 
right ; let the heart be pure, and the 
understanding will be clear. 

19. Who being past feeling. 
Wholly hardened in sin. There is 
a total want of all emotion on moral 
subjects. This is an accurate de- 
scription of the state of a sinner. 
He has no feeling, no emotion. He 
9 



21 If so be that ye have heard 
him, and have been taught by 
him, as the truth is in Jesus ; 

22 That ye put b ofF, concern- 
ing the former conversation, the 
old c man, which is corrupt ac- 
cording to the deceitful lusts ; 

b Co. 3. 8, 9. c Ro. C. 6. 



often gives an intellectual assent to 
the truth, but it is without emotion 
of any kind. The heart is insensi- 
ble as the hard rock. If Have given 
themselves over. They have done 
it voluntarily. In Rom. i. 24, it is 
said that " God gave them up." 
There is no inconsistency. What- 
ever was the agency of God in it, 
they preferred it. Comp. Notes on 
Rom. i. 21. If Unto lasciviousness. 
See Notes on Rom. i. 24—26. 

20. But ye have not so learned 
Christ. You have been taught a 
different thing by Christ ; you have 
been taught that his religion requires 
you to abandon such a course of life. 

21. If so be that ye have heard him. 
If you have listened attentively to 
his instructions, and learned the true 
nature of his religion. There may 
be a slight and delicate doubt im- 
plied here whether they had atten- 
tively listened to his instructions. 
Doddridge, however, renders it, 
"Seeing ye have heard him." 
Comp. Notes on ch. iii. 2. ^f And 
have been taught by him. By his 
Spirit, or by the ministers whom he 
had appointed, ^f As the truth is in 
Jesus. If you have learned the true 
nature of his religion as he himself 
taught it. What the truth was which 
the Lord Jesus taught, or what his 
principles implied, the apostle pro- 
ceeds to state in the following verses. 

22. That ye put off. That you 
lay aside, or renounce. The man- 
ner in which the apostle states these 
duties, renders it not improbable that 
there had been some instruction 
among them of a contrary character, « 



98 

23 And be renewed * in the 
spirit of your mind ; 

a Ro. 12. 2. 

and that it is possible there had been 
some teachers there who had not en- 
forced, as they should have done, the 
duties of practical religion. ^ Con- 
cerning the former conversation. 
The word conversation here means 
conduct — as it commonly does in the 
Bible. See Notes, 2 Cor. i. 12. The 
meaning here is, 'with respect to 
your former conduct or habits of life, 
lay aside all that pertained to a cor- 
rupt and fallen nature. You are 
not to lay every thing aside that 
formerly pertained to you. Your 
dress, and manners, and modes of 
speech and intercourse, might have 
been in many respects correct. But 
every thing that proceeded from sin ; 
every habit, and custom, and mode 
of speech and of conduct that was 
the result of depravity, is to be laid 
aside. The peculiar characteristics 
of an unconverted man you are to 
put off, and are to assume those 
which are the proper fruits of a re- 
newed heart. If The old man. See 
Notes on Rom. vi. 6. % Which is 
corrupt according to the deceitful 
lusts. The meaning is, (1.) That the 
unrenewed man is not under the di- 
rection of reason and sound sense, 
but is controlled by his passions and 
desires. The word lusts, has a 
more limited signification with us 
than the original word. That word 
we now confine to one class of sen- 
sual appetites ; but the original word 
denotes any passion or propensity 
of the heart. It may include ava- 
rice, ambition, the love of pleasure, or 
of gratification in any way ; and the 
meaning here is, that the heart is by 
nature under the control of such 
desires. (2.) Those passions are 
deceitful. They lead us astray. 
They plunge us into ruin. All the 
m passions and pleasures of the world 
*are illusive. They promise more 



[A. D. 6*. 

24 And that ye put on the new 
man, which after God is created 4 

JGa.6. 15. c.2. 10. 

than they perform ; and they leave 
their deluded votaries to disappoint- 
ment, and to tears. Nothing is more 
"deceitful" than the promised plea- 
sures of this world; and all who 
yield to them find at last that they 
u flatter but to betray." 

23. And be renewed. That is, it 
is necessary that a man who has 
been following these should become 
a new man. See Notes on John iii. 
3, seq. Comp. Notes on 2 Cor. iv. 
16. The word here used — amvsoc* 
— does not occur elsewhere in the 
New Testament; but it has the 
same meaning as the word used in 
2 Cor. iv. 16, and Col. iii. 10. It 
means to make new, and is descrip- 
tive of the work of regeneration. 
This was addressed to the church, 
and to those whom Paul regarded 
as Christians; and we may learn 
from this, (1.) That it is necessary 
that man should be renewed in order 
to be saved. (2.) That it is proper 
to exhort Christians to be renewed. 
They need renovated strength every 
day. (3.) That it is a matter of ob- 
ligation to be renewed. Men are 
bound thus to be renovated. And 
(4.) That they have sufficient natu- 
ral ability to change from the condi- 
tion of the old to that of the new 
man, or they could not be exhorted 
to it. % In the spirit of your mind. 
In your temper; your heart; your 
nature. 

24. And that ye put on the neio 
man. The new man refers to the 
renovated nature. This is called, 
in other places, the 4 new creature, 
or the new creation" (see Notes on 
2 Cor. v. 17), and refers to the con- 
dition after the heart is changed. 
The change is so great, that there is 
no impropriety in speaking of one 
who has experienced it as 'a new 
man.' He has new feelings, princi- 



EPHESIAXS. 



A. D. 64.] 



CHAPTER IV. 



in righteousness and 1 true holi- 
ness. 

1 or, holiness of truth. Jno. 17. 17. 



pies, and desires. He has laid aside 
his old principles and practices, and, 
in everything that pertains to moral 
character, he is new. His body is 
indeed the same; the intellectual 
structure of his mind the same ; but 
there has been a change in his prin- 
ciples and feelings which make him, 
in all the great purposes of life, a 
new being. Learn, that regenera- 
tion is not a trifling change. It is 
not a mere change of relations, or 
of the outward condition. It is not 
merely being brought from the world 
into the church, and being baptized, 
though by the most holy hands ; it 
is much more. None of these things 
would make proper the declaration, 
'he is a new man.' Regeneration 
by the Spirit of God does. % After 
God. xwta ©so*/. In respect to God. 
The idea is, evidently, that man is 
so renewed as to become like God, 
or the divine image is restored to the 
soul. In the parallel passage in 
Colossians (iii. 9), the idea is ex- 
pressed more fully, "renewed in 
knowledge after the image of him 
that created him." Man, by rege- 
neration, is restored to the lost image 
of God. Comp. Gen. i. 26. f Is 
created. A word that is often used 
to denote the new birth, from its 
strong resemblance to the first act 
of creation. See it explained in the 
Notes on 2 Cor. v. 17. If In right- 
eousness. That is, the renewed man 
is made to resemble God in right- 
eousness. This proves that man, 
when he was made, was righteous ; 
or that righteousness constituted a 
part of the image of God in which 
he was created. The object of the 
work of redemption is to restore to 
man the lost image of God, or to 
bring him back to the condition in 
which he was before he fell. % And 
true holiness. Marg. as in Greek, 



25 Wherefore putting away 
lying, speak every man truth* 

a Zee. 8. 16. 



holiness of truth— -standing in con- 
trast with 'lusts of deceit' (Greek), 
in ver. 22. Holiness properly refers 
to purity towards God, and right' 
eousness to integrity towards men ; 
but it is not certain that this distinc- 
tion is observed here. The general 
idea is, that the renovated man is 
made an upright and a pious man ; 
and that, therefore, he should avoid 
the vices which are practised by the 
heathen, and which the apostle pro- 
ceeds to specify. This phrase also 
proves that, when man was created, 
he was a holy being. 

25. Wherefore putting away ly- 
ing. It may seem strange that the 
apostle should seriously exhort Chris- 
tians to put away lying, implying 
that they were in the habit of in- 
dulging in falsehood. But we are 
to remember, (1.) that lying is the 
universal vice of the heathen world, 
Among the ancient heathens, as 
among the moderns, it was almost 
universally practised. It has been 
remarked by a distinguished jurist 
who had spent much time in India, 
that he would not believe a Hindoo 
on his oath. The same testimony is 
borne by almost all the missionaries, 
of the character of heathens every- 
where. No confidence can be placed 
in their statements; and, where 
there is the slightest temptation to 
falsehood, they practise it without 
remorse. (2.) The Ephesians had 
been recently converted, and were, 
to a great extent, ignorant of the re- 
quirements of the gospel. A con* 
science has to be created when hea- 
thens are converted, and it is long 
before they see the evils of many 
things which appear to us to be pal- 
pably wrong. (3.) The effects of 
former habits abide long, often, after 
a man is converted. He who has 
been in the habit of profane swear- 



100 



EPHESIAXS. 



[A. D. 64. 



with his neighbour : for we a are 
members one of another. 

a Ro. 12. 5. 

ing, finds it difficult to avoid it : and 
he who has been all his life practis- 
ing deception, will find himself 
tempted to practise it still. It was 
for reasons such as these, proba- 
bly, that the apostle exhorted the 
Ephesians to put away lying, and 
to speak the truth only. Nor is 
the exhortation now inappropriate 
to Christians, and there are many 
classes to whom it would now be 
proper — such as the following : (1.) 
He who is in the habit of concealing 
the defects of an article in trade, or 
of commending it for more than its 
real value — let him put away lying. 
(2. He, or she, who instructs a ser- 
vant to say that they are not at 
home, when they are at home ; or 
that they are sick, when they are 
not sick ; or that they are engaged, 
when they are not engaged — let them 
put away lying. (3.) He that is in 
the habit of giving a colouring to 
his narratives ; of conveying a false 
impression by the introduction or 
the suppression of circumstances 
that are important to the right un- 
derstanding of an account — let him 
put away lying. (4.) He that is at 
no pains to ascertain the exact truth 
in regard to any facts that may affect 
his neighbour ; that catches up fly- 
ing rumours without investigating 
them, and that circulates them as 
undoubted truth, though they may 
seriously affect the character and 
peace of another — let him put away 
lying. (5.) He that is in the habit 
of making promises only to disre- 
gard them — let him put away lying. 
The community is full of falsehoods 
of that kind, and they are not all 
confined to the people of the world. 
Nothing is more important in a 
community than simple truth — and 
yet, it is to be feared that nothing is 



26 Be ye angry and sin not ; 
let b not the sun go down upon 
your wrath : 

b Ec. 7. 9. 

more habitually disregarded. No 
professing Christian can do any good 
who has not an unimpeachable cha- 
racter for integrity and truth—and 
yet who can lay his hand on his 
breast and say before God that he is 
in all cases a man that speaks the 
simple and unvarnished truth 1 
IT For we are members one of an- 
other. We belong to one body — the 
church — which is the body of Christ. 
See Notes Rom. v. 12. The idea 
is, that falsehood tends to loosen the 
bonds of brotherhood. In the human 
body harmony is observed. The eye 
never deceives the hand, nor the 
hand the foot, nor the heart the lungs. 
The whole move harmoniously as if 
the one could put the utmost confi- 
dence in the other — and falsehood 
in the church is as ruinous to its in- 
terests as it would be to the body if 
one member was perpetually prac- 
tising a deception on another. 

26. Be ye angry and sin not. It 
has been remarked that the direction 
here is conformable to the usage of 
the Pythagoreans, who were bound, 
when there were any differences 
among them, to furnish some token 
of reconciliation before the sun set. 
Burder, in Ros. Alt. u. neu. Morgen- 
land, in loc. It is implied here (1.) 
that there may be anger without 
sin; and (2.) that there is special 
danger in all cases where there is 
anger that it will be accompanied 
with sin. Anger is a passion too 
common to need any description. It 
is an excitement or agitation of mind 
of more or less violence, produced 
by the reception of a real or supposed 
injury, and attended commonly with 
a desire or purpose of revenge. The 
desire of revenge, however, is not 
essential to the existence of the pas- 
sion, though it is probably always 



A. D. 64.] 



CHAPTER IV. 



101 



attended with a disposition to ex- 
press displeasure, to chide, rebuke, 
or punish. Comp. Mark hi. 5. To 
a great extent the sudden excite- 
ment on the reception of an injury is 
involuntary, and consequently inno- 
cent. Anger is excited when a horse 
kicks us ; when a serpent hisses ; 
when we dash our foot against a 
stone — and so when a man raises his 
hand to strike us. The object, or 
final cause of implanting this pas- 
sion in the mind of man is, to rouse 
him to an immediate defence of him- 
self when suddenly attacked, and 
before his reason would have time to 
suggest the proper means of defence. 
It prompts at once to self-protection ; 
and when that is done its proper 
office ceases. If persevered in, it 
becomes sinful malignity, or revenge 
— always wrong. Anger may be 
excited against a thing as well as a 
person; as well against an act as 
a man. We are suddenly excited 
by a wrong thing, without any ma- 
lignancy against the man ; we may 
wish to rebuke or chide that, with- 
out injuring him. Anger is sinful 
in the following circumstances. (1.) 
When it is excited without any suf- 
ficient cause — when we are in no 
danger, and do not need it for a pro- 
tection. We should be safe without 
it. (2.) When it transcends the 
cause, if any cause really exists. 
All that is beyond the necessity of 
immediate self-protection, is apart 
from its design, and is wrong. (3.) 
When it is against the person rather 
than the offence. The object is not 
to injure another; it is to protect 
ourselves. (4.) When it is attended 
with the desire of revenge. That 
is always wrong. Rom. xii. 17. 19. 
(5.) When it is cherished, and 
heightened by reflection. And (6.) 
When there is an unforgiving spirit; 
a determination to exact the utmost 
satisfaction for the injury which has 
been done. If men were perfectly 
holy, that sudden arousing of the 
9* 



mind in danger, or on the reception 
of an injury, which would serve to 
prompt us to save ourselves from 
danger, would exist, and would be 
an important principle of our nature. 
As it is now, it is violent ; excessive ; 
incontrollable ; persevered in — and 
is almost always wrong. If men 
were holy, this excitement of the ' 
mind would obey the first injunctions 
of reason, and be wholly under its 
control ; as it is now, it seldom obeys 
reason at all— and is wholly wrong. 
Moreover, if all men were holy ; if 
there were none disposed to do an 
injury, it would exist only in the 
form of a sudden arousing of the 
mind against immediate danger — 
which would all be right. Now, it 
is excited not only in view of physi- 
cal dangers, but in view of the 
wrongs done by others — and hence 
it terminates on the person and not 
the thing, and becomes often wholly 
evil. % Let not the sun go down. 
Do not cherish anger. Do not sleep 
upon it. Do not harbour a purpose 
of revenge; do not cherish ill-will 
against another. When the sun sets 
on a man's anger, he may be sure 
it is wrong. The meaning of the 
whole of this verse then is, ' If you 
be angry, which may be the case, 
and which may be unavoidable, see 
that the sudden excitement does not 
become sin. Do not let it overleap 
its proper bounds ; do not cherish it ; 
do not let it remain in your bosom 
even to the setting of the sun. 
Though the sun be sinking in the 
west, let not the passion linger in 
the bosom, but let his last rays find 
you always peaceful and calm.' 

27. Neither give place to the 
devil. This has respect probably 
to the exhortation in the former 
verse. ' Do not yield to the sugges- 
tions and temptations of Satan, who 
would take every opportunity to per- 
suade you to cherish unkind and 
angry feelings, and to keep up a spi- 
rit of resentment among brethren,' 



102 



EPHESIANS. 



[A. D. 64. 



27 Neither a give place to the 
devil. 

a Ja. 4. 7. 

Many of our feelings, when we sup- 
pose we are merely defending" our 
rights, and securing what is our own, 
are produced by the temptations of 
the devil. The heart is deceitful ; 
and seldom more deceitful in any 
case than when a man is attempting 
to vindicate himself from injuries 
done to his person and reputation. 
The devil is always busy when we 
are angry, and in some way, if pos- 
sible, will lead us into sin ; and the 
best way to avoid his wiles is to curb 
the temper, and restrain even sud- 
den anger. No man sins by restrain- 
ing his anger: no man is certain 
that he will not who indulges it for 
a moment. 

28. Let him that stole steal no 
more. Theft, like lying, was, and is, 
almost a universal vice among the 
heathen. The practice of pilfering 
prevails in, probably, every pagan 
community, and no property is safe 
which is not guarded, or so locked 
up as to be inaccessible. Hence, 
as the Christian converts at Ephe- 
sus had been long addicted to it, 
there was danger that they would 
fall into it again ; and hence the ne- 
cessity of special cautions on that 
head. We are not to suppose that 
pilfering was a common vice in the 
church, but the cautions on this point 
proceed on the principle that, where 
a man has been long in the habit of 
a particular sin, he is in great dan- 
ger of falling into it again. Hence 
we caution the man who has been 
intemperate against the least indul- 
gence in intoxicating drinks; we 
exhort him not to touch that which 
would be so strong a temptation to 
him. The object of the apostle was 
to show that the gospel requires holy 
living in all its friends, and to en- 
treat Christians at Ephesus in a 
special manner to avoid the vices of 



28 Let him that stole steal no 
more : but rather let * him labour, 

b Ac. 20. 35. 

the surrounding heathen. ^[ But 
rather let him labour. Let him seek 
the means of living in an honest 
manner, by his own industry, rather 
than by wronging others. IT Work- 
ing with his hands. Pursuing some 
honest employment. Paul was not 
ashamed to labour with ' his own 
hands' (Acts xx. 35) ; and no man is 
dishonoured by labour. God made 
man for toil (Gen. ii. 15) ; and em- 
ployment is essential to the happiness 
of the race. No man, who is able to 
support himself, has a right to de- 
pend on others. See Notes on Rom. 
xii. 11. % That he may have to 
give to him that needeth. Marg., 
distribute. Not merely that he may 
have the means of support, but that 
he may have it in his power to aid 
others. The reason and propriety 
of this is obvious. The human race 
is one great brotherhood. A con- 
siderable part cannot labour to sup- 
port themselves. They are too old, 
or too young ; or they are crippled, 
or feeble, or laid on beds of sick- 
ness. If others do not divide with 
them the avails of their labours, they 
will perish. We are required to 
labour in order that we may have 
the privilege of contributing to their 
comfort. Learn from this verse, (1.) 
That every Christian should have 
some calling, business, or profession, 
by which he may support himself. 
The Saviour was a carpenter ; Paul 
a tentmaker; and no man is dis- 
graced by being able to build a house 
or to construct a tent. (2.) Chris- 
tianity promotes industry. It is rare 
that an idle man becomes a Chris- 
tian; but if he does, religion makes 
him industrious just in proportion as 
it has influence over his mind. To 
talk of a lazy Christian, is about the 
same as to talk of burning water or 
freezing fire. (3.) Christians should 



A. D. 64.] 



CHAPTER IV. 



103 



working with his hands the thing 
which is good, that he may have 
to 1 give to him that needeth. 

1 or, distribute. 



have some useful and honest em- 
ployment. They should work " that 
which is good." They should not 
pursue an employment which will 
necessarily injure others. No man 
has a right to place a nuisance under 
the window of his neighbour ; nor 
has he any more right to pursue an 
employment that shall lead his neigh- 
bour into sin or ruin him. An 
honest employment benefits every- 
body. A good farmer is a benefit to 
his neighbourhood and country ; and 
a good shoemaker, blacksmith, wea- 
ver, cabinetmaker, watchmaker, ma- 
chinist, is a blessing to the community. 
He injures no one ; he benefits all. 
How is it with the distiller, and the 
vender of alcoholic drinks ] He 
benefits no one; he injures every 
body. Every quart of intoxicating 
drink that is taken from his house 
does evil somewhere — evil, and only 
evil, and that continually. No one 
is made better, or richer ; no one is 
made more moral or industrious ; no 
one is helped on the way to heaven 
by it. Thousands are helped on the 
way to hell by it, who are already 
in the path ; and thousands are in- 
duced to walk in the way to death 
who, but for that distillery, store, 
or tavern, might have walked in the 
way to heaven. Is this then ' work- 
ing that which is good V Would 
Paul have done if? Would Jesus 
do it ] Strange, that by a professing 
Christian it was ever done ! See a 
striking instance of the way in which 
the Ephesian Christians acted when 
they were first converted, in the 
Acts of the Apostles, ch. xix. 19. 
Comp. Notes on that place. (4) The 
main business of a Christian is not 
to make money, and to become rich. 
It is that he may have the means of 



29 Let & no corrupt communi- 
cation proceed out of your mouth, 
but that which is good 1 to the use 

a Co. 4. 6. i or, to edify profitably. 



benefiting others. Beyond what he 
needs for himself, his poor, and sick, 
and aged, and afflicted brother and 
friend has a claim on his earnings — • 
and they should be liberally bestow- 
ed. (5.) We should labour in order 
that we may have the means of 
doing good to others. It should be 
just as much a matter of plan and 
purpose to do this, as it is to labour 
in order to buy a coat, or to build a 
house, or to live comfortably, or to 
have the means of a decent burial. 
Yet how few are those who have 
any such end in view, or who pursue 
their daily toil definitely, that they 
may have something to give away ! 
The world will be soon converted 
when all Christians make that the 
purpose of life. See Notes on Rom. 
xii. 11. 

29. Let no corrupt communica- 
tion proceed. See Notes on 1 Cor. 
xv. 33. The word rendered corrupt 
(tfa7tpos) means bad, decayed, rotten, 
and is applied to putrid vegetable or 
animal substances. Then it is ap- 
plied to a tree that is of a useless 
character, that produces no good 
fruit. Matt vii. 17. Then it is 
used in a moral sense, as our word 
4 corrupt' is, to "denote that which is 
depraved, evil, contaminating, and 
may denote here any thing that is 
obscene, offensive, or that tends to 
corrupt others. The importance of 
this admonition will be appreciated 
when it is remembered, (1.) that 
such obscene and filthy conversation 
prevailed everywhere, and does still 
among the heathen. So general is 
this, that at almost every missionary 
station it has been found that the 
common conversation is so corrupt 
and defiling, that missionaries have 
felt it necessary to send their chil- 



104 



EPHESIANS. 



[A. D. 64, 



of edifying, that it may minister 
grace unto the hearers. 



dren home to be educated, in order 
to secure them from the contami- 
nating influence of those around 
them. (2.) Those who have had 
the misfortune to be familiar with 
the common conversation of the 
lower classes in any community, and 
especially with the conversation of 
young men, will see the importance 
of this admonition. Scarcely any 
thing can be conceived more corrupt 
or corrupting, than that which often 
prevails among young men — and 
even young men in the academies 
and colleges of this land. (3.) Its 
importance will be seen from the in- 
fluence of such corrupt communica- 
tions. " The passage of an impure 
thought through the mind leaves 
pollution behind it the expression 
of such a thought deepens the pollu- 
tion on the soul, and corrupts others. 
It is like retaining an offensive car- 
case above ground, to pollute the air, 
and to difiuse pestilence and death, 
which should at once be buried out 
of sight. A Christian should be 
pure in his conversation. His Mas- 
ter was pure. His God is pure. The 
heaven to which he goes is pure. 
The religion which he professes is 
pure. Never should he indulge 
himself in an obscene allusion ; never 
should he retail anecdotes of an ob- 
scene character, or smile when they 
are retailed by others. Never should 
he indulge in a jest having a double 
meaning ; never should he listen to 
a song of this character. If those 
with whom he associates have not 
sufficient respect for themselves and 
him to abstain from such corrupt and 
corrupting allusions, he should at 
once leave them, ^ But that which 
is good to the use of edifying. 
Marg., to edify profitably. Greek, 
4 to useful edification ;' that is, adapt- 
ed to instruct, counsel, and comfort 



30 And grieve a not the holy 
Spirit of God, whereby ye are 

a Is. 63. 10. 

others ; to promote their intelligence 
and purity. Speech is an invalua- 
ble gift ; a blessing of inestimable 
worth. We may so speak as always 
to do good to others. We may give 
them some information which they 
have not ; impart some consolation 
which they need ; elicit some truth 
by friendly discussion which we did 
not know before, or recall by friendly 
admonition those who are in danger 
of going astray. He who talks for 
the mere sake of talking will say 
many foolish things ; he whose great 
aim in life is to benefit others, will 
not be likely to say that which he 
will have occasion to regret. Comp. 
Matt xii. 36. Eccl. v. 2. Prov. x. 
19. James i. 19. 

30. And grieve not the holy Spirit 
of God. This is addressed to Chris- 
tians^ and it proves that it is possible 
for them to grieve the Holy Spirit. 
The word here used — Kwtsrts — 
means properly to afflict with sor- 
row ; to make sad or sorrowful. It 
is rendered to make sorry, or sor- 
rowful, Matt. xiv. 9 ; xvii. 23 ; xviii. 
31; xix. 22; xxvi. 22. 37. Mark 
xiv. 19. John xvi. 20. 2 Cor. ii. 2 ; 
vi. 10; vii. 8, 9. 11. 1 Thess. iv. 13. 
It is rendered grieved, Mark x. 22. 
John xxi. 17. Rom. xiv. 15. 2 Cor. 
ii. 4, 5. Eph. iv. 20 : and once, 1 in 
heaviness, 9 1 Pet. i. 6. The verb 
does not elsewhere occur in the New 
Testament. The common meaning 
is, to treat others so as to cause grief. 
We are not to suppose that the Holy 
Spirit literally endures grief or 
pain, at the conduct of men. The 
language is such as is fitted to de- 
scribe what men endure, and is ap- 
plied to him to denote that kind of 
conduct which is fitted to cause 
grief; and the meaning here is, ' do 
not pursue such a course as is fitted, 
in its own nature, to pain the bene- 



A. D. 64.1 



CHAPTER IV. 



105 



sealed ° unto the day of redemp- 
tion. 

31 Let ail bitterness, 6 and 
wrath, and anger, and clamour, 

ac.l. 13, 14. &Co. 3. 8. 



volent heart of a holy being. Do 
not act towards the Holy Spirit in a 
manner which would produce pain 
in the bosom of a friend who loves 
you. There is a course of conduct 
which will drive that Spirit from the 
mind as if he were grieved and 
pained — as a course of ingratitude 
and sin would pain the heart of an 
earthly friend, and cause him to 
leave you.' If asked what that con- 
duct is, we may reply, (1.) Open 
and gross sins. They are particular- 
ly referred to here ; and the meaning 
of Paul is, that theft, falsehood, an- 
ger, and kindred vices, would grieve 
the Holy Spirit, and cause him to 
depart. (2.) Anger, in all its forms. 
Nothing is more fitted to drive away 
all serious and tender impressions 
from the mind, than the indulgence 
of anger. (3.) Licentious thoughts 
and desires. The Spirit of God is 
pure, and he dwells not in a soul 
that is filled with corrupt imaginings. 
(4.) Ingratitude. We feel ingrati- 
tude more than almost anything 
else; and why should we suppose 
that the Holy Spirit would not feel 
it also? (4.) Neglect. The Spirit 
of God is grieved by that. Often he 
prompts us to pray ; he disposes the 
mind to seriousness, to the perusal 
of the Bible, to tenderness and pe- 
nitence. We neglect those favoured 
moments of our piety, and lose those 
happy seasons for becoming like 
God. (5.) Resistance. Christians 
often resist the Holy Ghost. He 
would lead them to be dead to the 
world ; yet they drive on their plans 
of gain. He would teach them the 
folly of fashion and vanity ; yet they 
deck themselves in the gayest ap- 
parel. He would keep them from 



and 0 evil-speaking, be put away 
from you, with all malice : 

32 And be ye kind one to an- 
other, tender-hearted, forgiving d 

c Ti. 3. 2. d Mar. 11. 25, 26. 



the splendid party, the theatre, 
and the ball-room ; yet they go 
there. All that is needful for a 
Christian to do in order to be emi- 
nent in piety, is to yield to the gen- 
tle influences which would draw him 
to prayer and to heaven. ^ Where- 
by ye are sealed. See Notes on 
2 Cor. i. 22. ^ Unto the day of re- 
demption. See Notes on ch. i. 14. 

31. Let all bitterness. See Notes 
on ver. 2 of this chapter. % And 
wrath. The word here does not dif- 
fer essentially from anger, ^ Anger. 
See Note on ver. 26. All cherished, 
unreasonable anger. MAnd clamour. 
Noise, disorder, high words ; such as 
men use in a brawl, or when they 
are excited. Christians are to be 
calm and serious. Harsh conten- 
tions and strifes ; hoarse brawls and 
tumults, are to be unknown among 
them. If And evil-speaking. Slan- 
der, backbiting, angry expressions, 
tale-bearing, reproaches, &c. *fi With 
all malice. Rather, 'with all eviV 
— xaxua. Every kind and sort of 
evil is to be put away, and you are 
to manifest only that which is good. 

32. And be ye kind one to another. 
Benignant, mild, courteous, polite — 
XpyicrtoL. 1 Pet. iii. 8. Christianity 
produces true courteousness, or po- 
liteness. It does not make one 
rough, crabbed, sour; nor does it 
dispose its followers to violate the 
proper rules of social intercourse. 
The secret of true politeness is be- 
nevolence, or a desire to make others 
happy; and a Christian should be 
the most polite of men. There is 
no religion in a sour, misanthropic 
temper ; none in rudeness, stiffness, 
and repulsiveness ; none in vio- 
lating the rules of good-breeding. 



106 



EPHESIANS. 



[A. D. 64, 



one another, even as God for Christ's sake hath forgiven you 

There is a hollow-hearted politeness, 
indeed, which the Christian is not to 
aim at or copy. His politeness is to 
be based on kindness. Col. iii. 12. 
His courtesy is to be the result of 
love, good-will, and a desire of the 
happiness of all others ; and this will 
prompt to the kind of conduct that 
will render his intercourse with 
others agreeable and profitable. — 
% Tender-hearted. Having a heart 
disposed to pity and compassion, and 
especially disposed to show kindness 
to the faults of erring brethren ; for 
so the connection demands. ^ For- 
giving one another. See Notes on 
Matt. vi. 12. IT As God for Christ's 
sake hath forgiven you. As God, 
on account of what Christ has suf- 
fered and done, has pardoned you. 
He has done it, (1.) freely — without 
merit on our part — when we were 
confessedly in the wrong. (2.) Fully; 
he has forgiven every offence. (3.) 
Liberally he has forgiven many 
offences, for our sins have been in- 
numerable. This is to be the rule 
which we are to observe in forgiving 
others. We are to do It freely, fully, 
liberally. The forgiveness is to be 
entire, cordial, constant. We are 
not to rake up old offences, and 
charge them again upon them ; we 
are to treat them as though they had 
not offended, for so God treats us. 
Learn, (1.) That the forgiveness of 
an offending brother is a duty which 
we are not at liberty to neglect. 
(2.) The peace and happiness of the 
church depend on it. All are liable 
to offend their brethren, as all are 
liable to offend God; all need for- 
giveness of one another, as we all 
need it of God. (3.) There is no 
danger of carrying it too far. Let 
the rule be observed — 4 As God has 
forgiven you, so do you forgive 
others.' Let a man recollect his 
own sins and follies; let him look 
over his life, and see how often he 



has offended God ; let him remember 
that all has been forgiven ; and then, 
fresh with this feeling, let him go 
and meet an offending brother, and 
say, 4 My brother, I forgive you. I 
do it frankly, fully, wholly. So 
Christ has forgiven me ; so I forgive 
you. The offence shall be no more re- 
membered. It shall not be referred to 
in our intercourse to harrow up your 
feelings; it shall not diminish my 
love for you; it shall not prevent 
my uniting with you in doing good. 
Christ treats me, a poor sinner, as a 
friend ; and so I will treat you.' 

CHAPTER V. 

ANALYSIS OF THE CHAPTER. 

This chapter is a continuation of 
the practical exhortations com- 
menced in ch. iv. It comprises the 
following points, or subjects : 

1. The exhortation to be followers 
of God, and to walk in love. Vs. 
1, 2. 

2. The duty of avoiding the im- 
pure practices of the surrounding 
heathen, and of wholly breaking off 
from the vices in which even they 
themselves had indulged, before 
their conversion to Christianity. 
Vs. 3—17. 

3. The apostle cautions them parti- 
cularly against the use of wine, and 
the revelry which attends its use, and 
exhorts them rather to engage in the 
exercises to which the Holy Spirit 
would prompt them, and to the ser- 
vices of praise and thanksgiving. 
Vs. 18—20. 

4. He exhorts them to mutual 
subjection ; and particularly enjoins 
on wives the duty of being subject 
to their husbands. Vs. 21 — 24. 

5. The chapter closes with a 
statement of the duty of husbands 
to love their wives, illustrated by 
that which Christ showed for the 
i church. Vs. 25—33. 



A. D. 64.] 



CHAPTER V. 



107 



CHAPTER V. 




E ye therefore followers of 
i God, as dear children ; 



1. Be ye therefore followers of 
God. Gr., 'Be imitators— fupytai 
—of God.' The idea is not that they 
were to be the friends of God, or 
numbered among his followers, but 
that they were to imitate him in the 
particular thing under consideration. 
The word 1 therefore'— 4w — con- 
nects this with the previous chapter, 
where he had been exhorting them 
to kindness, and to a spirit of for- 
giveness, and he here entreats them 
to imitate God, who was always kind 
and ready to forgive. Comp. Matt, 
v. 44—47. As he forgives us (ch. iv. 
32), we should be ready to forgive 
others; as he has borne with our 
faults, we should bear with theirs ; 
as he is ever ready to hear our cry 
when we ask for mercy, we should 
be ready to hear others when they 
desire to be forgiven ; and as he is 
never weary with doing us good, we 
should never be weary in benefiting 
them. IT As dear children. The 
meaning is, 4 as those children which 
are beloved follow the example of 
a father, so we, who are beloved of 
God, should follow his example.' 
What a simple rule this is ! And 
how much contention and strife 
would be avoided if it were follow- 
ed! If every Christian who is 
angry, unforgiving, and unkind, 
would just ask himself the question, 
* How does God treat me V it would 
save all the trouble and heart-burn- 
ing which ever exists in the church. 

2. And walk in love. That is, 
let your lives be characterized by 
love ; let that be evinced in all your 
deportment and conversation. See 
Notes on John xiii. 34. % As Christ 
also hath loved us. We are to 
evince the same love for one another 
which he has done for us. He 
showed his love by giving himself 



2 And walk in love, s as Christ 
also hath loved us, and hath given 
himself for us, an offering and a 

a Jno. 13. 34. 

to die for us, and we should evince 
similar love to one another. 1 John 
iii. 16. % And hath given himself 
for us. This is evidently added by 
the apostle to show what he meant 
by saying that Christ loved us, and 
what we ought to do to evince our 
love for each other. The strength 
of his love was so great that he was 
willing to give himself up to death 
on our account; our love for our 
brethren should be such that we 
would be willing to do the same 
thing for them. 1 John iii. 16. 
If An offering. The word here used 
— 7tpo6$opd — means properly that 
which is offered to God — in any 
way, or whatever it may be. It is, 
however, in the Scriptures, common- 
ly used to denote an offering without 
blood — -a thank-offering — and thus 
is distinguished from a sacrifice or a 
bloody oblation. The word occurs 
only in Acts xxi. 26 ; xxiv. 17. Rom. 
xv. 16. Eph. v. 2. Heb. x. 5. 8. 
10. 14. 18. It means here that he 
regarded himself as an offering to 
God. % And a sacrifice. ^uortW. 
Christ is here expressly called a 
Sacrifice — the usual word in the 
Scriptures to denote a proper sacri- 
fice. A sacrifice was an offering 
made to God by killing an animal 
and burning it on an altar, designed 
to make atonement for sin. It al- 
ways implied the killing of the ani- 
mal as an acknowledgment of the 
sinner that he deserved to die. It 
was the giving up of life, which 
was supposed to reside in the blood 
(see Notes on Rom. iii. 25), and 
hence it was necessary that blood 
should be shed. Christ was such a 
sacrifice; and his love was shown 
in his being willing that his blood 
should be shed to save men. If For a 
sweet-smelling savour. See Notes 



108 



EPHESIANS. 



[A. D. 64, 



sacrifice to God for a ° sweet- 
smelling savour. 

a Le. 1. 9. 

on 2 Cor. ii. 15, where the word 
savour is explained. The meaning 
here is, that the offering which 
Christ made of himself to God, was 
like the grateful and pleasant smell 
of incense, that is, it was acceptable 
to him. It was an exhibition of 
benevolence with which he was 
pleased, and it gave him the oppor- 
tunity of evincing his own benevo- 
lence in the salvation of men. The 
meaning of this in the connection 
here is, that the offering which 
Christ made was one of love. So, 
says Paul, do you love one another. 
Christ sacrificed himself by love, 
and that sacrifice was acceptable to 
God. So do you show love one to 
another. Sacrifice every thing which 
opposes it, and it will be acceptable 
to God. He will approve all which 
is designed to promote love, as he 
approved the sacrifice which was 
made, under the influence of love, 
by his Son. 

3. But fornication. A common 
vice among the heathen then as 
it is now, and one into which they 
were in special danger of falling. 
See Notes on Rom. i. 29. 1 Cor. vi. 
18. If And all uncleantfess. Impu- 
rity of life. See Notes on Rom. i. 24. 
Comp. Rom. vi. 19. Gal. v. 19. Eph. 
iv. 19. Col. iii. 5. % Or covetousness. 
The connection in which this word 
is found is remarkable. It is asso- 
ciated with the lowest and most de- 
basing vices, and this, as well as 
those vices, was not once to be 
named among them. What was 
Paul's estimate then of covetousness? 
He considered it as an odious and 
abominable vice; a vice to be re- 
garded in the same light as the 
most gross sin, and as wholly to be 
abhorred by all who bore the Chris- 
tian name. See ver. 5. The co- 
vetous man, according to Paul, is to 



3 But fornication, 1 and all un- 
cleanness, or covetousness, let it 

b 1 Co. 6. 18. 1 Th. 4. 3. 

be ranked with the sensual, and with 
idolaters (ver. 5), and with those who 
are entirely excluded from the king- 
dom of God. Is this the estimate 
in which the vice is held now ] Is it 
the view which professing Chris- 
tians take of it ! Do we not feel 
that there is a great difference be- 
tween a covetous man and a man 
of impure and licentious life 1 Why 
is this 1 Because, (1/) it is so com- 
mon ; (2.) because it is found among 
those who make pretensions to re- 
finement and even religion ; (3.) be- 
cause it is not so easy to define what 
is covetousness, as it is to define im- 
purity of life ; and (4.) because the 
public conscience is seared, and the 
mind blinded to the low and grovel- 
ling character of the sin. Yet is 
not the view of Paul the right view] 
Who is a covetous man 1 A man 
who, in the pursuit of gold, neglects 
his soul, his intellect, and his heart. 
A man who, in this insatiable pur- 
suit, is regardless of justice, truth, 
charity, faith, praver, peace, comfort, 
usefulness, conscience; and who shall 
say that there is any vice more de- 
basing or degrading than this 1 The 
time may come, therefore, when the 
covetous man will be regarded as 
deserving the same rank in the pub- 
lic estimation with the most vicious, 
and when to covet will be consider- 
ed as much opposed to the spirit of 
the gospel as any of the vices here 
named. When that time shall come, 
the world's conversion will probably 
be not a distant event. ^ Let it not be 
once named among you. That is, 
let it not exist ; let there be no oc- 
casion for mentioning such a thing 
among you ; let it be wholly un- 
known. This cannot mean that it 
is wrong to mention these vices for 
the purpose of rebuking them, or 
cautioning those in danger of com- 



A. D. 64.] 



CHAPTER V. 



109 



not be once named a among you, 
as becometh saints ; 

a c. 5. 12. 

mitting them— for Paul himself in 
this manner mentions them here, 
and frequently elsewhere — but that 
they should not exist among- them. 
If As becometh saints. As befits the 
character of Christians, who are re- 
garded as holy. Literally, 6 as be- 
cometh holy ones'* — opwMj. 

4. Neither filthiness. That is, 
obscene, or indecent conversation. 
Literally, that which is shameful, or 
deformed — ou^potf^. The word does 
not elsewhere occur in the New 
Testament, ^ Nor foolish talking. 
This word — ^copotoyia — does not oc- 
cur elsewhere in the New Testa- 
ment. It means that kind of talk 
which is insipid, senseless, stupid, 
foolish; which is not fitted to in- 
struct, edify, profit — the idle chit- 
chat which is so common in the 
world. The meaning is, that Chris- 
tians should aim to have their con- 
versation sensible, serious, sincere — 
remembering the words of the Lord 
Jesus, "that every idle word that 
men shall speak, they shall give ac- 
count thereof in the day of judg- 
ment." Matt. xii. 36. % Nor jest- 
ing. £wtpa7t£'hla. This word occurs 
also nowhere else in the New Tes- 
tament. It properly means, that 
which is well-turned (eZ — well, and 
tfpsjtco — to turn) ; and then that which 
is sportive, refined, courteous; and 
then urbanity, humour, wit; and 
then jesting, levity — which is evi- 
dently the meaning here. The apos- 
tle would not forbid courteousness, 
or refinement of manners (comp. 
1 Pet. iii. 8), and the reference, 
therefore, must be to that which is 
light and trifling in conversation ; to 
that which is known among us as 
jesting. It may be observed, (1.) 
that courteousness is not forbidden 
in the Scriptures, but is positively 
required. 1 Pet. iii. 8. (2.) Cheer- 



4 Neither filthiness, nor foolish 
talking, nor jesting, which b wee 

b Ro. 1. 28. 

fulness is not forbidden — for if any 
thing can make cheerful, it is the 
hope of heaven. (3.) Pleasantry 
cannot be forbidden. I mean that 
quiet and gentle humour that arises 
from good-nature, and that makes 
one good-natured in spite of himself. 
Such are many of the poems of 
Cowper, and many of the essays of 
Addison in the " Spectator" — a be- 
nevolent humour which disposes us 
to smile, but not to be malignant; 
to be good-natured, but not to in- 
spire levity. But levity and jest- 
ing, though often manifested by min- 
isters and other Christians, are as 
inconsistent with true dignity as 
with the gospel. Where were they 
seen in the conversation of the Re- 
deemer] Where in the writings of 
Paul ] Which are not convenient. 
That is, which are not^ or proper ; 
which do not become the character 
of Christians. Notes, Rom. i. 28. 
Christians should be grave and 
serious — though cheerful and plea- 
sant. They should feel that they 
have great interests at stake, and that 
the world has too. They are re- 
deemed — not to make sport ; pur- 
chased with precious blood — for 
other purposes than to make men 
laugh. They are soon to be in 
heaven — and a man who has any 
impressive sense of that will habitu- 
ally feel that he has much else to do 
than to make men laugh. The true 
course of life is midway between 
moroseness and levity ; sourness and 
lightness; harshness and jesting. 
Be benevolent, kind, cheerful, bland, 
courteous, but serious. Be solemn, 
thoughtful, deeply impressed with 
the presence of God and with eter- 
nal things, but pleasant, affable, and 
benignant. Think not a smile sin- 
ful ; but think not levity and jesting 
harmless. % But rather giving of 



no 



EPHESIANS. 



[A. D. 64. 



not convenient ; but rather giving 
of thanks. 

5 For this ye know, that a no 

a He. 13.4. Re. 22. 15. 



thanks. Thanks to God, or praises, 
are more becoming Christians than 
jesting. The idea here seems to 
be, that such employment would be 
far more appropriate to the charac- 
ter of Christians, than idle, trifling, 
and indelicate conversation. Instead, 
therefore, of meeting together for 
low wit and jesting; for singing 
songs, and for the vulgar discourse 
which often attends such 1 gather- 
ings' of friends, Paul would have 
them come together for the purpose 
of praising God, and engaging in 
his service. Men are social in their 
nature ; and if they do not assemble 
for good purposes, they will for bad 
ones. It is much more appropriate 
to the character of Christians to 
come together to sing praises to 
God, than to sing songs; to pray 
than to jest; to converse of the 
things of redemption than to tell 
anecdotes; and to devote the time 
to a contemplation of the world to 
come, than to trifles and nonsense. 

5. For this know. Be assured of 
this. The object here is, to deter 
from indulgence in those vices by 
the solemn assurance that no one 
who committed them could possibly 
be saved, f Nor unclean person. 
No one of corrupt and licentious life 
can be saved. See Rev. xxii. 15. 
If Nor covetous man, who is an 
idolater. That is, he bestows on 
money the affections due to God. See 
Col. iii. 5. To worship money is as 
real idolatry as to worship a block 
of stone. If this be so, what an 
idolatrous world is this ! How many 
idolaters are there in professedly 
Christian lands ! How many, it is 
to be feared, in the church itself! 
And since every covetous man is 
certainly to be excluded from the 



whoremonger, nor unclean per- 
son, nor covetous man, who b is 
an idolater, hath any inheritance 

b Co. 3. 5. 



kingdom of God, how anxious should 
we be to examine our hearts, and 
to know whether this sin may not 
lie at our door ! ^f Hath any inherit- 
ance, &c. Such an one shall never 
enter heaven. This settles the in- 
quiry about the final destiny of a 
large portion of the world ; and this 
solemn sentence our conscience and 
all our views of heaven approve. 
Let us learn hence, (1.) that heaven 
will be pure. (2.) That it will be 
a desirable place — for who would 
wish to live always with the licen- 
tious and the impure ] (3.) It is 
right to reprove these vices and to 
preach against them. Shall we not 
be allowed to preach against those 
sins which will certainly exclude 
men from heaven! (4.) A large 
part of the world is exposed to the 
wrath of God. What numbers are 
covetous ! What multitudes are li- 
centious! In how many places is 
licentiousness openly and unblush- 
ingly practised ! In how many more 
places in secret ! And in how many 
more is the heart polluted, while the 
external conduct is moral; the soul 
corrupt, while the individual moves 
in respectable society ! (5.) What 
a world of shame will hell be ! How T 
dishonourable and disgraceful to be 
damned forever, and to linger on in 
eternal fires, because the man was 
too polluted to be admitted into 
pure society! Here, perhaps, he 
moved in fashionable life, and was 
rich, and honoured, and flattered; 
there he will be sent down to hell 
because his whole soul was corrupt, 
and because God would not suffer 
heaven to be contaminated by his 
presence ! (6.) What a doom awaits 
tne covetous man ! He, like the sen- 
sualist, is to be excluded from the 



A. B. 64.] 



CHAPTER V. 



Ill 



in the kingdom of Christ and of 
God. 

6 Let no man deceive a you 
with vain words : for because of 
these things cometh the wrath of 
God upon the children of 1 dis- 
obedience. 

a Je. 29. 8, 9. * or, unbelief. 

kingdom of God. And what is to 
be his doom 1 Will he have a place 
apart from the common damned — a 
golden palace and a bed of down in 
hell 1 No. It will be no small part 
of his aggravation that he will be 
doomed to spend an eternity with 
those in comparison with whom on 
earth, perhaps, he thought himself 
to be pure as an angel of light. (7.) 
With this multitude of the licentious 
and the covetous, will sink to hell 
all who are not renewed and sanc- 
tified. What a prospect for the gay, 
the fashionable, the moral, the amia- 
ble, and the lovely, who have no re- 
ligion ! For all the impenitent and 
the unbelieving, there is but one 
home in eternity. Hell is less terri- 
ble from its penal fires and its smoke 
of torment, than from its being made 
up of the profane, the sensual, and 
the vile ; and its supremest horrors 
arise from its being the place where 
shall be gathered all the corrupt and 
unholy dwellers in a fallen world ; 
all who are so impure that they 
cannot be admitted into heaven. 
Why then will the refined, the 
moral, and the amiable not be per- 
suaded to seek the society of a pure 
heaven ? to be prepared for the world 
where holy beings dwell ] 

6. Let no man deceive you. Let 
no one by artful pleas persuade you 
that there will be no danger from 
practising these vices. We may- 
suppose that they would be under 
strong temptations to mingle in the 
gay and festive scenes where these 
vices were not frowned on, or where 
they were practised; or that they 



7 Be not ye therefore partakers 
with them. 

8 For 1 ye were sometimes 
darkness, but now are ye light c 
in the Lord: walk as children d 
of light; 

b c. 2. 11,12. clTh. 5. 5. d Jno. 12. 36/ 



might be tempted to commit them 
by some of the plausible arguments 
which were then used for their in- 
dulgence. Many of their friends 
may have been in these circles ; and 
they would endeavour to convince 
them that such were the customs 
which had been long practised, and 
that there could be no harm still in 
their indulgence. Not a few phi- 
losophers endeavoured, as is well 
known, to defend some of these prac- 
tices, and even practised them them- 
selves. See Notes on Rom. i. It 
required, therefore, all the authority 
of an apostle to convince them, 
that however plausible were the 
arguments in defence of them, they 
certainly exposed those who prac- 
tised them to the wrath of God. 
IT For because of these things com- 
eth the wrath of God. See Notes 
on Rom. i. 18 ; ii. 8, 9. If Upon the 
children of disobedience. See Notes 
on Matt. i. 1. Rom. ii. 8. 

7. Be not ye therefore partakers 
with them. Since these things dis- 
please God and expose to his wrath, 
avoid them. 

8. For ye were sometimes dark* 
ness. See Notes on ch. ii. 11, 12. 
1 Cor. vi. 11. The meaning here is, 
that they were themselves formerly 
sunk in the same ignorance, and 
practised the same abominations, 
•f But now are ye light in the Lord. 
Light is the emblem of happiness, 
knowledge, holiness. The meaning 
is, that they had been enlightened 
by the Lord to see the evil of these 
practices, and that they ought, there- 
fore, to forsake them. Walk as 



U2 



EPHESIANS. 



[A. D. G4 



9 (For the fruit ° of the Spirit 
is in all goodness and righteous- 
ness and truth ;) 

10 Proving 5 what is accepta- 
ble unto the Lord. 

a Ga. 5. 22, &c. b Ro. 12. 2. 



children of light. See Notes on 
Matt. i. 1, on the use of the word 
son, or children. The meaning here 
is, that they should live as became 
those who had been enlightened to 
see the evil of sin, and the beauty 
of virtue and religion Comp. John 
xii. 36, where the same phrase oc- 
curs. 

9. For the fruit of the Spirit. 
That is, since the Holy Spirit through 
the gospel produces goodness, right- 
eousness, and truth, see that you ex- 
hibit these in your lives, and thus 
show that you are the children of 
liofht. On the fruits of the Spirit, 
see Notes on Gal. v. 22, 23. % Is 
in all goodness. Is seen in produc- 
ing all kinds of goodness. He who 
is not good is not a Christian. 

10. Proving what is acceptable 
unto the Lord. That is, ' Walk as 
children of light (ver. 8), thus show- 
ing what is acceptable to the Lord.' 
Rosenmuller supposes that the par- 
ticiple is used here instead of the 
imperative. The meaning is, that 
by so living you will make a fair 
trial of what is acceptable to the 
Lord. The result on your happiness 
in this life and the next, will be such 
as to show that such a course is pleas- 
ing in his sight. Dr. Chandler, how- 
ever, renders it as meaning that by 
this course they would show that 
they discerned and approved of what 
was acceptable to the Lord. See 
Notes on Rom. xii. 2, where a simi- 
lar form of expression occurs. 

11. And have no fellowship. See 
the sentiment here expressed fully 
explained in the Notes on 2 Cor. vi. 
14 — 18. If The unfruitful works. 



11 And have c no fellowship 
with the unfruitful works of dark- 
ness, but rather reprove d th em. 

12 For it is a shame even to 
speak of those things which are 
done of them in secret. 

clCo. 5. 9,11. dlTi.5.20. 



The deeds of darkness that produce 
no benefit to the body or the soul. 
The word unfruitful is here used in 
contrast with the ' fruit of the Spirit,' 
ver. 9. But rather reprove them. 
By your life, your conversation, and 
all your influence. This is the busi- 
ness of Christians. Their lives 
should be a standing rebuke of a sin- 
ful world, and they should be ever 
ready to express their disapprobation 
of its wickedness in every form. 

12. For it is a shame even to speak, 
&c. Comp. Notes, Rom. i. 24 — 32. 
It is still a shame to speak of the 
practices of the heathen. Mission- 
aries tell us that they cannot de- 
scribe the images on the car of Jug- 
gernaut, or tell us what is done in 
the idol temples. All over the world 
the same thing is true. The cheek 
of modesty and virtue would be suf- 
fused with shame at the very men- 
tion of what is done by the worship- 
pers of idols ; and the same is true 
of what is done by multitudes in 
Christian lands, who are not wor- 
shippers of idols. Their deeds can- 
not be described in the circles of the 
refined and the delicate ; they can- 
not be told in the presence of mo- 
thers and sisters. Is there not em- 
phasis here in the words 4 even to 
speak of these things V If the apos- 
tle would not allow them to name 
those things, or to speak of them, is it 
wise or safe for Christians now to be 
familiar with the accounts of those 
practices of pollution, and for minis- 
ters to portray them in the pulpit, 
and for the friends of ' moral reform' 
to describe them before the world ] 
The very naming of those abomi- 



A. D. 64.] 



CHAPTER V. 



113 



13 But all things that are 1 re- 
proved are made manifest ° by the 

* or, discovered. a Jno. 3. 20, 21. 

nations often produces improper as- 
sociations in the mind ; the descrip- 
tion creates polluting" images before 
the imagination; the exhibition of 
pictures, even for the purpose of 
condemning them, defiles the soul. 
There are some vices which, from 
the corruptions of the human heart, 
cannot be safely described, and it is 
to be feared that, under the plea of 
faithfulness, many have done evil by 
exciting improper feelings, where 
they should have only alluded to the 
crime, and then spoken in thunder. 
Paul did not describe these vices, he 
denounced them; he did not dwell 
upon them long enough for the ima- 
gination to find employment, and to 
corrupt the soul. He mentioned the 
vice — and then he mentioned the 
wrath of God ; he alluded to the sin, 
and then he spoke of the exclusion 
from heaven. Comp. Notes on 1 
Cor. vi. 18. Which are done of 
them in secret. Many have supposed 
that there is an allusion here to the 
" mysteries 11 which were celebrated 
in Greece, usually at night, and far 
from the public eye. Many of these 
were indeed impure and abomina- 
ble, but there is no necessity for 
supposing that there is such an allu- 
sion here. The reference may be 
to the vices which were secretly 
practised then as now ; the abomina- 
tions which flee from the eye of day, 
and which are performed far from the 
public gaze. 

13. But all things that are re- 
proved. Marg., discovered. The 
word here used properly means 
proved, demonstrated, reproved, or 
convicted (see Notes on John xvi. 
8) ; but it seems here to be used in 
the sense of disclosed, or discovered. 
The sense is, that its true nature is 
demonstrated i that is, it is made 
10* 



light : for whatsoever doth make 
manifest is light. 
14 Wherefore 2 he saith, b Awake 

2 or, it. b Is. 60. 1. 

known. IT Are made manifest by 
the light. The sense is, 'light is 
the means of seeing what things are. 
We discern their form, nature, ap- 
pearance, by it. So it is with the 
gospel — the light of the world. It 
enables us to see the true nature of 
actions. They are done in dark- 
ness, and are like objects in the 
dark. Their form and nature can- 
not then be known ; but, when the 
light shines, we see what they are.' 
Comp. Notes on John iii. 20, 21. 

For whatsoever doth make mani- 
fest is light. 4 Anything which will 
show the real form and nature of an 
object, deserves to be called light. 1 
Of the truth of this, no one can 
doubt. The meaning in this con- 
nection is, that that system which 
discloses the true nature of what is 
done by the heathen, deserves to be 
considered as light ; and that the 
gospel which does this, should be 
regarded as a system of light and 
truth. It discloses their odiousness 
and vileness, and* it stands thus in 
strong contrast with all the false and 
abominable systems which have up- 
held or produced those vices. 

14. Wherefore he saith. Marg., 
or it. Al6 hsyeo. The meaning may 
be, either that the Lord says, or the 
Scripture. Much difficulty has been 
experienced in endeavouring to as- 
certain where this is said. It is 
agreed on all hands that it is not 
found, in so many words, in the Old 
Testament. Some have supposed 
that the allusion is to Isa. xxvi. 19, 
" Thy dead men shall live — awake 
and sing, ye that dwell in the dust, 
for thy dew is as the dew of herbs," 
&c. But the objections to this are 
obvious and conclusive. (1.) This 
is not a quotation of that place, nor 
has it a resemblance to it, except in 



114 



EPHESIANS. 



[A. D. 64. 



thou that sleepest, and arise from 



the word "awake." (2.) The pas- 
sage in Isaiah refers to a different 
matter, and has a different sense al- 
together. See Notes on the passage. 
To make it refer to those to whom 
the gospel comes, is most forced and 
unnatural. Others have supposed 
that the reference is to Isa. lx. 1 — 3, 
"Arise, shine ; for thy light is come," 
&c. But the objection to this is not 
less decisive. (1.) It is not a quota- 
tion of that passage, and the resem- 
blance is very remote, if it can be 
seen at all. (2.) That is addressed 
to the church, calling on her to 
let her Kght shine; this, to awake 
and arise from the dead, with the as- 
surance that Christ would give them 
light. The exhortation here is to 
Christians, to avoid the vices of the 
heathen around them ; the exhorta- 
tion in Isaiah is to the church, to 
rejoice and exult in view of the fact 
that the day of triumph had come, 
and that the heathen were to be con- 
verted, and to come in multitudes 
and devote themselves to God. In 
the design of the two passages there 
is no resemblance. Some have sup- 
posed that the words are taken from 
some book among the Hebrews which 
is now lost Epiphanius supposed 
that it was a quotation from a pro- 
phecy of Elijah ; Syncellus and Eu- 
thalius, from some writing of Jere- 
miah ; Hippoly tus, from the writing 
of some now unknown prophet. Je- 
rome supposed it was taken from 
some apocryphal writings. Grotius 
supposes that it refers to the word 
light in ver. 13, and that the sense 
is, 4 That light says ; that is, that a 
man who is pervaded by that light, 
let him so say to another.' Heu- 
mann, and after him Storr, Michael- 
is, and Jenning (Jewish Ant. ii. 252), 
suppose that the reference is to a 
song or hymn that was sung by the 
early Christians, beginning in this 



the dead, and Christ shall give 
thee light. 



manner, and that the meaning is, 
'Wherefore, as it is said in the 
hymns which we sing, 

8 Awake, thou that sleepest ; 
Arise from the dead ; 
Christ shall give thee light.' 

Others have supposed that there is 
an allusion to a sentiment which 
prevailed among the Jews, respect- 
ing the significancy of blowing the 
trumpet on the first day of the 
month, or the feast of the new moon. 
Maimonides conjectures that that 
call of the trumpet, especially in the 
month Tisri, in which the great day 
of atonement occurred, was designed 
to signify a special call to repent- 
ance; meaning, 'You who sleep, 
arouse from your slumbers; search 
and try yourselves; think on your 
Creator, repent, and attend to the 
salvation of the soul.' Burder, in 
Ros. Alt. u. neu. Morgenland, in 
loc. But all this is evidently con- 
jecture. I see no evidence that 
Paul meant to make a quotation at 
all. Why may we not suppose that 
he speaks as an inspired man, and 
that he means to say, simply, that 
God now gives this command, or 
that God now speaks in this way ? 
The sense then would be, ' Be sepa- 
rate from sinners. Come out from 
among the heathen. Do not mingle 
with their abominations; do not 
name them. You are the children 
of light ; and God says to you, awake 
from false security, rouse from the 
death of sin, and Christ shall en- 
lighten you.' Whatever be the ori- 
gin of the sentiment in this verse, it 
is worthy of inspiration, and accords 
with all that is elsewhere said in the 
Scriptures. IT Awake thou that 
sleepest. Arouse from a state of 
slumber and false security. Sleep 
and death are striking representa- 
tions of the state in which men are 



A. D. 64] 



CHAPTER V. 



115 



by nature. In sleep we are, though 
living, insensible to any danger that 
may be near; we are unconscious 
of what may be going on around us ; 
we hear not the voice of our friends ; 
we see not the beauty of the grove 
or the landscape; we are forgetful 
of our real character and condition. 
So with the sinner. It is as if his 
faculties were locked in a deep slum- 
ber. He hears not when God calls ; 
he has no sense of danger; he is 
insensible to the beauties and glories 
of the heavenly world ; he is forget- 
ful of his true character and condi- 
tion. To see all this, he must be 
first awakened ; and hence this so- 
lemn command is addressed to man. 
He must rouse from this condition, 
or he cannot be saved. But can he 
awaken himself? Is it not the work 
of God to awaken a sinner 1 Can 
he rouse himself to a sense of his 
condition and danger ? How do we 
do in other things ] The man that 
is sleeping on the verge of a danger- 
ous precipice we would approach, 
and say, 'Awake, you are in danger.' 
The child that is sleeping quietly in 
its bed, while the flames are bursting 
into the room, we would rouse, and 
say, 'Awake, or you will perish.' 
Why not use the same language to 
the sinner slumbering on the verge 
of ruin, in a deep sleep, while the 
flames of wrath are kindling around 
him ] We have no difficulty in call- 
ing on sleepers elsewhere to awake 
when in danger ; how can we have 
"any difficulty when speaking to the 
sinner 1 If And arise from the dead. 
The state of the sinner is often com- 
pared .to death. See Notes on ch. 
ii. 1. Men are by nature dead in 
sins ; yet they must rouse from this 
condition, or they will perish. How 
singular, it may be said, to call upon 
the dead to rise ! How could they 
raise themselves up 1 Yet God 
speaks thus to men, and commands 
them to rise from the death of sin. 
Learn, then, (1.) That men are not 



dead in sin in any such sense that 
they are not moral agents, or respon- 
sible. (2.) That they are not dead 
in any such sense that they have no 
power of any kind. (3.) That it is 
right to call on sinners to arouse 
from their condition, and live. (4.) 
That they must put forth their efforts 
as if they were to begin the work 
themselves, without waiting for God 
to do it for them. They are to 
awake ; they are to arise. It is not 
God who is to awake ; it is not 
Christ who is to arise. It is the sin- 
ner who is to awake from his slum- 
ber, and arise from the state of death ; 
nor is he to wait for God to do the 
work for him. 1f And Christ shall 
give thee light Christ is the light 
of the world. See Notes on John i. 
4. 9; viii. 12. Heb. i. 3. The idea 
here is, that if they will use all 
the powers with which God has en- 
dowed them, and arouse from their 
spiritual slumber, and make an ap- 
propriate effort for salvation, then 
they may expect that Christ will 
shine upon them, and bless them in 
their efforts. This is just the pro- 
mise that we need, and it is all that 
we need. All that man can ask is, 
that if he will make efforts to be 
saved, God will bless those efforts, so 
that they shall not be in vain. Fa- 
culties of mind have been given us 
to be employed in securing our sal- 
vation ; and if we will employ them 
as they were intended to be employ- 
ed, we may look for the divine aid ; 
if not, we cannot expect it. " God 
helps those who help themselves ;" 
and they who will make no effort for 
their salvation must perish, as they 
who will make no effort to provide 
food must starve. This command 
was indeed addressed at first to 
Christians; but it involves a princi- 
ple which is applicable to all. In- 
deed, the language here is rather 
descriptive of the condition of impe- 
nitent sinners, than of Christians. 
In a far more important sense they 



116 



EPHESLANS. 



[A. D. 64. 



15 See then that ye walk a cir- 
cumspectly, not as fools, but as 
wise, 

a Co. 4. 5. 



are " asleep," and are " dead and 
with the more earnestness, therefore, 
should they be entreated to awake, 
and to rise from the dead, that Christ 
may give them light. 

15. See then that ye walk circum- 
spectly. Carefully, anxiously, soli- 
citous lest you fall into sin. The 
word rendered ' circumspectly' — 
dxpt,3wj — means diligently, and the 
idea here is, that they were to take 
special pains to guard against the 
temptations around them, and to live 
as they ought to. % Not as fools, 
but as wise. Not as the people of 
this world live, indulging in foolish 
pleasures and desires, but as those 
who have been taught to understand 
heavenly wisdom, and who have 
been made truly wise. 

16. Redeeming the time. The 
word here rendered redeeming, 
means to purchase ; to buy up from 
the possession or power of any one ; 
and then to redeem, to set free — as 
from service or bondage. Notes, 
Gal. hi. 13. Here it means, to res- 
cue or recover our time from waste ; 
to improve it for great and import- 
ant purposes. % Because the days 
are evil. Because the times in 
which you live are evil. There are 
many allurements and temptations 
that would lead you away from the 
proper improvement of time, and 
that would draw you into sin. Such 
were those that would tempt them 
to go to places of sinful indulgence 
and revelry, where their time would 
be wasted, and worse than wasted. 
As these temptations abounded, they 
ought therefore to be more especial- 
ly on their guard against a sinful 
and unprofitable waste of time. This 
exhortation may be addressed to all, 
and is applicable to all periods. The 
eentiment is, that we ought to be 



16 Redeeming the time, be- 
cause the days are evil. b 

b Ps. 37. 19. 

solicitous to improve our time to 
some useful purpose, because there 
are, in an evil world, so many temp- 
tations to waste it. Time is given 
us for most valuable purposes. There 
are things enough to be done to oc- 
cupy it all, and no one need have it 
hang heavy on his hands. He that 
has a soul to be saved from eternal 
death, need not have one idle mo- 
ment. He that has a heaven to 
win, has enough to do to occupy all 
his time. Man has just enough 
given him to accomplish all the pur- 
poses which God designs, and God 
has not given him more than enough. 
They redeem their time who em- 
ploy it (1.) in gaining useful know- 
ledge ; (2.) in doing good to others ; 
(3.) in employing it for the purpose 
of an honest livelihood for them- 
selves and families; (4.) in prayer 
and self-examination to make the 
heart better ; (5.) in seeking salva- 
tion, and in endeavouring to do the 
w T ill of God. They are to redeem 
time from all that would waste and 
destroy it — like recovering marshes 
and fens to make them rich meadows 
and vineyards. There is time enough 
wasted by each sinner to secure the 
salvation of the soul; time enough 
wasted to do all that is needful to be 
done to spread religion around the. 
world, and to save the race. We 
should still endeavour to redeem our 
time for the same reasons which are 
suggested by the apostle — because 
the days are evil. There are evil 
influences abroad; allurements and 
vices that would waste time, and from 
which we should endeavour to rescue 
it. There are evil influences tending 
to waste time (1.) in the allurements 
to pleasure and amusement in every 
place, and especially in cities ; (2.) in 
the temptations to novel-reading, con- 



A. D. 64.] 



CHAPTER V. 



117 



17 Wherefore be ye not un- 
wise, but understanding what a the 
will of the Lord is. 

a Jno. 7. 17. 

suming the precious hours of proba- 
tion to no valuable purpose ; (3.) in 
the temptations of ambition, most of 
the time spent for which is wholly 
thrown away, for few gain the prize, 
and when gained, it is all a bauble, 
not worth the effort ; (4.) in dissipa- 
tion — for who can estimate the 
amount of valuable time that is 
worse than thrown away in the 
places of revelry and dissipation; 
(5.) in wild and visionary plans — 
temptations to which abound in all 
lands, and pre-eminently in our own; 
(6.) and in luxurious indulgence — in 
dressing, and eating, and drinking. 

17. Be ye not unwise. Be not fools 
in the employment of your time, 
and in your manner of life. Show 
true wisdom by endeavouring to un- 
derstand what the will of the Lord 
is, and then doing it. 

18. And be not drunk with wine. 
A danger to which they were ex- 
posed, and a vice to which those 
around them were much addicted. 
Comp. Notes on Luke xxi. 34. It 
is not improbable that in this verse 
there is an allusion to the orgies of 
Bacchus, or to the festivals cele- 
brated in honour of that heathen 
god. He was ' the god of wine,' 
and during those festivals, men and 
women regarded it as an acceptable 
act of worship to become intoxicated, 
and with wild songs and cries to run 
through streets, and fields, and vine- 
yards. To these things the apostle 
opposes psalms, and hymns, and 
spiritual songs, as much more appro- 
priate modes of devotion, and would 
have the Christian worship stand out 
in strong contrast with the wild and 
dissolute habits of the heathen. 
Plato says, that while those abomi- 
nable ceremonies in the worship of 
Bacchus continued, it was difficult 



18 And be not drunk b with 
wine, wherein is excess ; but be 
filled with the Spirit ; 

b Lu. 21. 34. 

to find in all Attica a single sober 
man. Rosenmuller, Alt. u. neu. 
Morgenland, in loc. On the subject 
of wine, and the wines used by the 
ancients, see Notes on John ii. 10, 
11. We may learn from this verse 
(1.) that it was not uncommon in 
those times to become intoxicated 
on wine ; and (2.) that it was posi- 
tively forbidden. All intoxication 
is prohibited in the Scriptures — no 
matter by what means it is produced. 
There is, in fact, but one thing that 
produces intoxication. It is alcohol 
— the poisonous substance produced 
by fermentation. This substance is 
neither created nor changed, in- 
creased nor diminished, by distilla- 
tion. It exists in the cider, the beer, 
and the wine, after they are fer- 
mented, and the whole process of 
distillation consists in driving it off 
by heat, and collecting it in a con- 
centrated form, and so that it may 
be preserved. But distilling does 
not make it, nor change it. Alcohol 
is precisely the same thing in the 
wine that it is in the brandy after it 
is distilled ; in the cider or the beer 
that it is in the whisky or the rum ; 
and why is it right to become intox- 
icated on it in one form rather than 
in another] Since therefore there 
is danger of intoxication in the use 
of wine, as well as in the use of 
ardent spirits, why should we not 
abstain from one as well as the 
other 1 How can a man prove that 
it is right for him to drink alcohol 
in the form of wine, and that it is 
wrong for me to drink it in the form 
of brandy or rum] IT Wherein is 
excess. There has been much dif- 
ference of opinion about the word 
here rendered excess — dcrcoi'M*. It 
occurs only in two other places in 
the New Testament, where it is 



118 



EPHESIANS. 



[A. D. 64. 



19 Speaking to yourselves in ■ 

a Co. 3. 16. 



rendered riot. Tit. i. 6. 1 Pet. iv. 
4. The adjective occurs once (Luke 
xv. 13), where it is rendered riotous. 
The word (derived, according to 
Passow, from a, and <j4o£« — to save, 
deliver) means that which is unsafe, 
not to be recovered ; lost beyond re- 
covery ; then that which is abandon- 
ed to sensuality and lust ; dissolute- 
ness, debauchery, revelry. The 
meaning here is, that all this fol- 
lows the use of wine. Is it proper 
then for Christians to be in the habit 
of drinking it? "Wine is so fre- 
quently the cause of this, by the un- 
grateful abuse of the bounty of Pro- 
vidence in giving it, that the enor- 
mity is represented by a very strong 
and beautiful figure, as contained in 
the very liquor." Doddridge, f But 
be filled with the Spirit. The Holy 
Spirit. How much more appropri- 
ate to Christians than to be filled 
with the spirit of intoxication and 
revelry ! Let Christians, when about 
to indulge in a glass of wine, think 
of this admonition. Let them re- 
member that their bodies should be 
the temple of the Holy Ghost, rather 
than a receptacle for intoxicating 
drinks. Was any man ever made a 
better Christian by the use of wine 1 
Was any minister ever better fitted 
to counsel an anxious sinner, or to 
pray, or to preach the gospel, by the 
use of intoxicating drinks 1 Let the 
history of wine-drinking and intem- 
perate clergymen answer. 

19. Speaking to yourselves. 
Speaking among yourselves, that is, 
endeavouring to edify one another, 
and to promote purity of heart by 
songs of praise. This has the force 
of a command, and it is a matter of 
obligation on Christians. From the 
beginning, praise was an important 
part of public worship, and is de- 
signed to be to the end of the world. 
See Notes on 1 Cor. xiv. 15. No- 



psalms and hymns, and spiritual 



thing is more clear than that it was 
practised by the Saviour himself and 
the apostles (see Matt. xxvi. 30), and 
by the primitive church, as well as 
by the great body of Christians in 
all ages. IT In psalms. The Psalms 
of David were sung by the Jews at 
the temple, and by the early Chris- 
tians (Notes Matt. xxvi. 30), and the 
singing of those Psalms has constitu- 
ted a delightful part of public worship 
in all ages. They speak the lan- 
guage of devotion at all times, and a 
large part of them are as well fitted 
to the services of the sanctuary now 
as they were when first composed. 
If And hymns. It is not easy to de- 
termine precisely what is the differ- 
ence in the meaning of the words 
here used, or to designate the kind 
of compositions which were used in 
the early churches. A hymn is pro- 
perly a song or ode in honour of God. 
Among the heathen it was a song in 
honour of some deity. With us now 
it denotes a short poem, composed 
for religious service, and sung in 
praise to God. Such brief poems 
were common among the heathen, 
and it was natural that Christians 
should early introduce and adopt 
them. Whether any of them were 
composed by the apostles it is im- 
possible now to determine, though 
the presumption is very strong that 
if they had been they would have 
been preserved with as much care 
as their epistles, or as the Psalms. 
One thing is proved clearly by this 
passage, that there were other com- 
positions used in the praise of God 
than the Psalms of David ; and if it 
was right then to make use of such 
compositions, it is now. They were 
not merely "Psalms" that were 
sung, but there were hymns and odes. 
If Spiritual songs. Spiritual odes 
— 9§atj. Odes or songs relating to 
spiritual things in contradistinction 



A. D. 64.] CHAP! 
songs, singing a and making me- 

a Ps. 147. 7. 

from those which were sung in places 
of festivity and revelry. An ode is 
properly a short poem or song adapt- 
ed to be set to music, or to be sung ; 
a lyric poem. In what way these 
were sung, it is now vain to conjec- 
ture. Whether with or without in- 
strumental accompaniments; whe- 
ther by a choir or by the assembly ; 
whether by an individual only, or 
whether they were by responses, it 
is not possible to decide from any- 
thing in the New Testament. It is 
probable that it would be done in the 
most simple manner possible. Yet 
as music constituted so important a 
part of the worship of the temple, it 
is evident that the early Christians 
would be by no means indifferent to 
the nature of the music which they 
had in their churches. And as it 
was so important a part of the wor- 
ship of the heathen gods, and con- 
tributed so much to maintain the 
influence of heathenism, it is not un- 
likely that the early Christians would 
feel the importance of making their 
music attractive, and of making it 
tributary to the support of religion. 
If there is attractive music at the 
banquet, and in the theatre, contrib- 
uting to the maintenance of amuse- 
ments where God is forgotten, as- 
suredly the music of the sanctuary 
should not be such as to disgust those 
of pure and refined taste. ^ Sing- 
ing. aSovt£$. The prevailing cha- 
racter of music in the worship of 
God should be vocal. If instruments 
are employed, they should be so sub- 
ordinate that the service maybe cha- 
racterized as singing. ^ And mak- 
ing melody. Melody is an agreea- 
ble succession of sounds; a succes- 
sion so regulated and modulated as 
to please the ear. It differs from 
harmony, inasmuch as melody is an 
agreeable succession of sounds by a 
single voice; harmony consists in 



ER V. 119 
lody in your 1 heart to the Lord ; 

b Ps. 57. 7, 8. 

the accordance of different sounds. 
It is not certain, however, that the 
apostle here had reference to what 
is properly called melody. The word 
which he uses — ^dxku — -means to 
touch, twitch, pluck — as the hair, 
the beard; and then to twitch a 
string — to twang it — as the string 
of a bow, and then the string of an 
instrument of music. It is most fre- 
quently used in the sense of touch- 
ing or playing a lyre, or a harp ; and 
then it denotes to make music in 
general, to sing — perhaps usually 
with the idea of being accompa- 
nied with a lyre or harp. It is used, 
in the New Testament, only in 
Rom. v. 19. 1 Cor. xiv. 15, where 
it is translated sing ; in James v. 
13, where it is rendered sing psalms, 
and in the place before us. The 
idea here is, that of singing in the 
heart, or praising God from the heart. 
The psalms, and hymns, and songs 
were to be sung so that the heart 
should be engaged, and not so as to 
be mere music, or a mere external 
performance. On the phrase 4 in 
the heart,' see Notes on 1 Cor. xiv. 
15. % To the Lord. In praise of 
the Lord, or addressed to him. Sing- 
ing, as here meant, is a direct and 
solemn act of worship, and should 
be considered such as really as pray- 
er. In singing we should regard 
ourselves as speaking directly to God, 
and the words, therefore, should be 
spoken with a solemnity and awe 
becoming such a direct address to 
the great Jehovah. So Pliny says 
of the early Christians, Carmenque 
Christo quasi Deo dicere secum 
invicem — 1 and they sang among 
themselves hymns to Christ as God,' 
If this be the true nature and design 
of public psalmody, then it follows 
(1.) that all should regard it as an 
act of solemn worship in which they 
should engage — in heart at least, if 



m 



20 Giving thanks a always for 

a Is. 63. 7. 

they cannot themselves sing. (2.) 
Public psalmody should not be in- 
trusted wholly to the light and gay ; 
to the trifling and careless part of a 
congregation. (3.) They who con- 
duct this part of public worship ought 
to be pious. The leader ought to 
be a Christian ; and they who join 
in it ought also to give their hearts 
to the Redeemer. Perhaps it would 
not be proper to say absolutely that 
no one who is not a professor of reli- 
gion should take part in the exer- 
cises of a choir in a church; but 
there can be no error in saying that 
such persons ought to give them- 
selves to Christ, and to sing from the 
heart. Their voices would be none 
the less sweet; their music no less 
pure and beautiful ; nor could their 
own pleasure in the service be less- 
ened. A choir of sweet singers in 
a church — united in the same praises 
here — ought to be prepared to join 
in the same praises around the throne 
of God. 

20. Giving thanks always. This 
is probably designed to be connected 
with the preceding verse, and to de- 
note that the proper subject of psalms 
and hymns is thanksgiving and 
praise. This is indeed always the 
main design, and should be so re- 
garded; and this part of worship 
should be so conducted as to keep up 
in the heart a lively sense of the mer- 
cy and goodness of God. IT For all 
things, vrtsp rtdvtcov — for all things, 
or all persons. Dr. Barrow supposes 
that the meaning here is, that they 
were to give thanks for all persons, 
and to regard themselves as under 
obligations to give thanks for the 
mercies bestowed upon the human 
race, in accordance with the idea 
expressed in the Liturgy of the Epis- 
copal church, " We, thine unworthy 
servants, do give thee most humble 
and hearty thanks for thy goodness 



EPHESIANS. [A. 64 

all things unto God and the Father 



and loving-kindness to us, and to all 
men." This idea is beautiful ; and 
it accords with the requirements of 
the Scriptures elsewhere. 1 Tim. 
ii. 1. " I exhort, therefore, that first 
of all, supplications, prayers, inter- 
cessions, and giving of thanks, be 
made for all men." Such is the duty 
of Christians; and I see no depar- 
ture from the fair meaning of the 
words here, in supposing that the 
apostle may have designed to express 
such an idea. The sense, according 
to this, would be, that we are to 
praise God for his general mercy to 
mankind ; for all the happiness which 
mortals are permitted to enjoy ; for 
the love of God to mankind in crea- 
tion, in providence, and in redemp- 
tion — just as a grateful child will 
give thanks for all the kindness 
shown to his brothers and sisters. 
One obvious effect of this would be 
to overcome selfishness, and to make 
us rejoice in the happiness of others 
as well as in our own. Another 
effect would be to make us feel a 
deeper interest in the condition of 
our fellow creatures. Another would 
be to elevate and enlarge our con- 
ceptions of the goodness of God — 
directing the mind to all the favours 
which he has bestowed on the race. 
Man has much for which to be grate- 
ful ; and the duty of acknowledging 
the mercy of God to the race should 
not be forgotten. We are often 
prone so to magnify our calamities, 
and to contemplate the woes of the 
race, that we overlook the occasions 
for gratitude ; and we should, there- 
fore, look upon the mercies which 
we enjoy as w r ell as the miseries 
which we endure, that our hearts 
may be right. He who looks only 
on his trials will soon find his mind 
soured and complaining; he who 
endeavours to find how many occa- 
sions for gratitude he has, will soon 



A* B. 64] CHAPTER V. 121 

In the name of our Lord Jesus 22 Wives, s submit yourselves 

Christ ; unto your own husbands, as unto 

21 Submitting yourselves one the Lord, 
to another in the fear of God* « i p e . 3. i, fcc. Col 3. 18, &c. 



find the burden of his sorrows alle- 
viated, and his mind tranquil and 
calm. Yet, if the words here are 
to be taken as in our translation, " for 
all things," they are full of force and 
beauty. At the close of life, and in 
heaven, we shall see occasion to 
bless God for all his dealings with 
us. We shall see that we have not 
suffered one pang too much, or been 
required to perform one duty too se- 
vere. We shall see that all our 
afflictions, as well as our mercies, 
were designed for our good, and were 
needful for us. Why then should 
we not bless God in the furnace as 
well as in the palace ; on a bed of 
pain as well as on a bed of down ; 
In want as well as when sitting 
down at the splendid banquet 1 God 
knows what is best for us ; and the 
way in which he leads us, mysteri- 
ous though it seem to be now, will 
yet be seen to have been full of good- 
ness and mercy. ^ Unto God and 
the Father, Or, 4 to God, even the 
Father.' It cannot mean to God as 
distinguished from the Father, or 
first to God and then to the Father, 
as if the Father were distinct from 
God. The meaning is, that thanks 
are to be given specially to God the 
Father — the great Author of all 
mercies, and the source of all bless- 
ings. 1T In the name of our Lord 
Jesus Christ. That is, through his 
mediation, or trusting in him. See 
Notes on John xiv. 13. The mean- 
ing is, that we are always to ap- 
proach God through the mediation 
of the Lord Jesus. When we ask 
for mercy, it is to be on his account, 
or through his merits; when we 
plead for strength and grace to sup- 
port us in trial, it is to be in depend- 
ence on him ; and when we give 



thanks, it is to be through him, and 
because it is through his intervene 
tion that we receive all blessings, 
and by his merits that even the gra- 
titude of beings so sinful as we are 
can be accepted. 

21. Submitting yourselves one to 
another. Maintaining due subordi- 
nation in the various relations of life. 
This general principle of religion, 
the apostle proceeds now to illustrate 
in reference to wives (vs. 22 — 24) ; 
to children (ch. vi. 1 — 3); and to 
servants, ch. vi, 5—8. At the same 
time that he enforces this duty of 
submission, however, he enjoins on 
others to use their authority in a 
proper manner, and gives solemn in- 
junctions that there should be no 
abuse of power. Particularly he 
enjoins on husbands the duty of lov- 
ing their wives with all tenderness 
(vs. 25-— -33) ; on fathers, the duty 
of treating their children so that 
they might easily obey them (ch. vi. 
4); and on masters, the duty of 
treating their servants with kind- 
ness, remembering that they have a 
Master also in heaven. Ch. vi. 9. 
The general meaning here is, that 
Christianity does not break up the 
relations of life, and produce disor- 
der, lawlessness, and insubordina- 
tion ; but that it will confirm every 
proper authority, and make every 
just yoke lighter. Infidelity is al- 
ways disorganizing ; Christianity, 
never. 

22. Wives, submit yourselves un- 
to your own husbands. On this 
passage, comp. Notes on 1 Cor. xi. 
3 — 9. The duty of the submission 
of the wife to her husband is every- 
where enjoined in the Scriptures. 
See 1 Pet. iii. 1. Col. iii. 18. Titus 
ii. 5. While Christianity designed 



122 



BPHESIAN& 



[A, D. 64, 



to elevate the character of the wife, 
and to make her a fit companion of 
an intelligent and pious husband, it 
did not intend to destroy all subordi- 
nation and authority. Man, by the 
fact that he was first created ; that 
the woman was taken from him; 
that he is better qualified for ruling 
than she is, is evidently designed to 
be at the head of the little community 
that constitutes a family. In many 
other things, woman may be his 
equal ; in loveliness, and grace, and 
beauty, and tenderness, and gentle- 
ness, she is far his superior; but 
these are not the qualities adapted for 
government Their place is in an- 
other sphere ; and there, man should 
be as cautious about invading her 
prerogative, or abridging her liberty, 
as she should be about invading the 
prerogative that belongs to him. In 
every family there should be a head 
— some one who is to be looked up 
to as the counsellor and the ruler ; 
some one to whom all should be sub- 
ordinate. God has given that pre- 
rogative to man; and no family 
prospers where that arrangement is 
violated. Within proper metes and 
limits, therefore, it is the duty of the 
wife to obey, or to submit herself to 
her husband. Those limits are such 
as the following: 1. In domestic 
arrangements, the husband is to be 
regarded as the head of the family ; 
and he has a right to direct as to the 
style of living, the expenses of the 
family, the clothing, &c. 2. In 
regard to the laws which are to re- 
gulate the family, he is the head. 
It is his to say what is to be done ; 
in what way the children are to em- 
ploy themselves, and to give direc- 
tions in regard to their education, 
&c. 3. In business matters, the 
wife is to submit to the husband. 
She may counsel with him, if he 
chooses ; but the affairs of business 
and property are under his control, 
and must be left at his disposal. 
4, In everything, except that which 



relates to conscience and religion, 
he has authority. But there his au- 
thority ceases. He has no right to 
require her to commit an act of dis- 
honesty, to connive at wrong-doing, 
to visit a place of amusement which 
her conscience tells her is wrong, nor 
has he a right to interfere with the 
proper discharge of her religious du- 
ties. He has no right to forbid her to 
go to church at the proper and usual 
time, or to make a profession of re- 
ligion when she pleases, He has no 
right to forbid her endeavouring to 
exercise a religious influence over 
her children, or to endeavour to 
lead them to God. She is bound to 
obey God, rather than any man (see 
Notes on Acts iv. 19) ; and when 
even a husband interferes in such 
cases, and attempts to control her, 
he steps beyond his proper bounds, 
and invades the prerogative of God, 
and his authority ceases to be bind- 
ing. It ought to be said, however, 
that in order to justify her acting in- 
dependently in such a case, the fol- 
lowing things are proper: (1.) It 
should be really a case of conscience 
— a case where the Lord has plainly 
required her to do what she proposes 
to do — and not a mere matter of 
whim, fancy, or caprice. (2.) When 
a husband makes opposition to the 
course which a wife wishes to pur- 
sue in religious duties, it should 
lead her to re-examine the matter, 
to pray much over it, and to see whe- 
ther she cannot, with a good con- 
science, comply with his wishes. 
(3.) If she is convinced that she is 
right, she should still endeavour to 
see whether it is not possible to win 
him to her views, and to persuade 
him to accord with her. See 1 Pet. 
hi. 1. It is possible that, if she does 
right, he may be persuaded to do 
right also. (4.) If she is constrained, 
however, to differ from him, it should 
be with mildness and gentleness. 
There should be no reproach, and no 
contention. She should simply state 



A, D. 64] 



CHAPTER V. 



128 



23 For the husband is the head 
of the wife, even as Christ is the 
head of the church: and he is 
the Saviour of the body. 

24 Therefore as the church is 
subject unto Christ, so let the 

her reasons, and leave the event to 
God. (5.) She should, after this, be 
a better wife, and put forth more and 
more effort to make her husband and 
family happy. She should show that 
the effect of her religion has been to 
make her love her husband and chil- 
dren more; to make her more and 
more attentive to her domestic duties, 
and more and more kind in affliction. 
By a life of pure religion, she should 
aim to secure what she could not by 
her entreaties — his consent that she 
should live as she thinks she ought 
to, and walk to heaven in the path 
in which she believes that her Lord 
calls her. While, however, it is 
to be conceded that the husband has 
authority over the wife, and a right 
to command in all cases that do not 
pertain to the conscience, it should 
be remarked, (1.) That his command 
should be reasonable and proper. 
(2.) He has no right to require any- 
thing wrong, or contrary to the will 
of God. (3.) Where commands be- 
gin in this relation, happiness usu- 
ally ends ; and the moment a hus- 
band requires a wife to do anything, 
it is usually a signal of departing or 
departed affection and peace. When 
there are proper feelings in both par- 
ties in this relation, there will be no 
occasion either to command or to obey. 
There should be such mutual love and 
confidence, that the known wish of the 
husband should be a law to the wife ; 
and that the known desires of the 
wife should be the rule which he 
would approve. A perfect govern- 
ment is that where the known wish 
of the lawgiver is a sufficient rule 
to the subject. Such is the govern- 
ment of heaven; and a family on 



wives be to their own husbands 
in every thing. 

25 Husbands, love your wives, 
even as Christ also loved the 
church, and gave himself for it ; 



earth should approximate as nearly 
as possible to that, ^f As unto the 
Lord. As you would to the Lord, 
because the Lord requires it, and 
has given to the husband this au- 
thority. 

23. For the husband is the head 
of the wife. See Notes on 1 Cor. 
xi. 3. If As Christ is the head of 
the church* As Christ rules over 
the church, and has a right to direct 
and control it. ^f And he is the Sa- 
viour of the body. That is, of. the 
church, represented as his body. 
See Notes, ch. i. 23. The idea here 
seems to be, that as Christ gave 
himself to save his body, the church ; 
as he practised self-denial, and made 
it an object of intense solicitude to 
preserve that church, so ought the 
husband to manifest a similar solici- 
tude to make his wife happy, and to 
save her from want, affliction, and 
pain. He ought to regard himself 
as her natural protector; as bound 
to anticipate and provide for her 
wants ; as under obligation to com- 
fort her in trial, even as Christ does 
the church. What a beautiful illus- 
tration of the spirit which a husband 
should manifest is the care which 
Christ has shown for his " bride," 
the church ! See Notes on vs. 25 
—29. 

24. In every thing. In every 
thing which is not contrary to the 
will of God. See Notes on ver. 23. 

25. Husbands, love your wives. 
The duty of the wife is to obey ; the 
right of the husband is to command, 
But the apostle would guard against 
the abuse of that right by enjoining 
the manifestation of such a spirit on 
the husband as would secure obedi- 



124 



EPHESIANS. 



[A. D. 64 



26 That he might sanctify and 



ence on the part of the wife* He 
proceeds, therefore, to show, that the 
husband, in all his intercourse with 
the wife, should manifest the same 
spirit which the Lord Jesus did to- 
wards the church ; or, in other 
words, he holds up the conduct of 
the Redeemer towards the church, 
as the model for a husband to imi- 
tate. If a husband wished a rule 
that would be short, simple, clear, 
and efficacious, about the manner in 
which he should regard and treat his 
wife, he could not find a better one 
than that here suggested, ^ Even 
as Christ loved the church. This 
was the strongest love that has ever 
been evinced in this world. It 
follows, that a husband is in no 
danger of loving his wife too much, 
provided she be not loved more than 
God. We are to make the love 
which Christ had for the church the 
model, ^[ -Ant? gave himself for it. 
Gave himself to die to redeem it. 
The meaning here is, that husbands 
are to imitate the Redeemer in this 
respect. As he gave himself to suf- 
fer on the cross to save the church, 
so we are to be willing to deny our- 
selves, and to bear toil and trial, that 
we may promote the happiness of 
the wife. It is the duty of the hus- 
band to toil for her support ; to pro- 
vide for her wants ; to deny himself 
of rest and ease, if necessary, in 
order to attend on her in sickness ; 
to go before her in danger ; to de- 
fend her if she is in peril ; and to be 
ready to die to save her. Why 
should he not be 7 If they are ship- 
wrecked, and there is a single plank 
on which safety can be secured, 
should he not be willing to place her 
on that, and see her safe at all haz- 
ards to himself? But there may be 
more implied in this thau that a man 
is to toil, and even to lay down his 



cleanse it with the washing a of 
water by the word : 

a Ti. 3. 5. 

life for the welfare of his wife. 
Christ laid down his life to save the 
church ; and a husband should feel 
that it should be one great object of 
his life to promote the salvation of 
his wife. He is bound so to live as 
not to interfere with her salvation, 
but so as to promote it in every way 
possible. He is to furnish her all 
the facilities that she may need, to 
enable her to attend on the worship 
of God ; and to throw no obstacles 
in her way. He is to set ner the 
example ; to counsel her if she needs 
counsel, and to make the path of 
salvation as easy for her as possible. 
If a husband has the spirit and self- 
denial of the Saviour, he will re- 
gard no sacrifice too great if he may 
promote the salvation of his family. 

26. That he might sanctify. The 
great object of the Redeemer was 
to purify and save the church. The 
meaning here is, that a husband is 
to manifest similar love towards his 
wife, and a similar desire that she 
should be prepared to 1 walk before 
him in white.' ^ And cleanse it 
with the washing of water. In all 
this there is an allusion doubtless to 
the various methods of purifying and 
cleansing those who were about to 
be married, and who were to be 
united to monarchs as their brides. 
In some instances this previous pre- 
paration continued for twelve months. 
The means of purification were va- 
rious, but consisted usually in the 
use of costly unguents. See Esther 
ii. 12. "Six months with oil of 
myrrh, and six months with sweet 
odours, and with other things for the 
purifying of women." Comp. Ps. 
xlv. 13, 14. Ezek. xvi. 7—14. As 
such a virgin was purified and pre- 
pared for her husband by washing 
and by anointing, so the church is to 
be prepared for Christ. It is to be 



A. D. 64.] 



CHAPTER V. 



125 



27 That he might present a it 
to himself a glorious church, not 
having spot, 6 or wrinkle, or any 

a Jude 24. . b Ca. 4. 7. 



made pure and holy. Outwardly 
there is to be the application of 
water— the symbol of purity; and 
within there is to be holiness of 
heart. See Notes on 2 Cor. xi. 2, 
where Paul says of the Corinthians, 
"I have espoused you to one husband, 
that I may present you as a chaste 
virgin to Christ." ^ By the word. 
There iras been much diversity of 
opinion respecting the meaning of 
this. Probably the sense of the ex- 
pression is, that all this was to be 
accomplished by the instrumentality 
of the truth — the word of God. By 
that truth they were to be sanctified 
(John xvii. 17) ; and in accordance 
with that the whole work from the 
commencement to the close was to 
be accomplished. It was not by ex- 
ternal ceremonies, and not by any 
miraculous power on the heart, but 
by the faithful application of truth 
to the heart. 

27. That he may present it to 
himself. In the last day, when he 
shall receive the church as his spouse 
to heaven. Rev. xxi. 9. Perhaps 
the word prepare would better ex- 
press the sense here than present — 
that he may prepare it for himself as 
a holy church. Tindal renders it, 
' to make it unto himself.' % A glo- 
rious church. A church full of ho- 
nour, splendour, beauty. The idea of 
shilling, or of being bright, would 
convey the sense here. Probably there 
is still here an allusion to a bride 
4 adorned for her husband' (Rev. xxi. 
2 ; comp. Ps. xly. 9 — 14) ; and the 
idea is, that the church will be 
worthy of the love of the bride- 
groom, to whom it will then be pre- 
sented. IT Not having spot. Not 
having a stain, a defect, or any im- 
purity-*~still retaining the allusion to 



such thing ; but that it should be 
holy and without blemish. 

28 So ought men to love their 
wives as their own bodies; he 



a bride, and to the care taken to re- 
move every blemish. % Or wrinkle. 
In the vigour and beauty of youth ; 
like a bride in whom there is no 
wrinkle of age. ^ Or any such thing. 
Nothing to deform, disfigure, or of- 
fend. To this beautiful illustration 
of the final glory of the church, the 
apostle was led by the mention of 
the relation of the husband and the 
wife. It shows, (1.) The tendency 
of the thoughts of Paul. He delight- 
ed to allow the associations in his 
mind, no matter what the subject 
was, to draw him along to the Re- 
deemer. (2.) The passage here 
shows us what the church will yet 
be. There will be a period in its 
history when there shall not be any 
imperfection; when there shall be 
neither spot, nor wrinkle, nor any 
such thing. In heaven all will be 
pure. On earth we are preparing for 
that world of purity ; and it cannot 
be denied that here there is much 
that is imperfect and impure. But 
in that future world, where the 
church shall be presented to Christ, 
clothed in the robes of salvation, 
there shall not be one unholy mem- 
ber ; one deceiver or hypocrite ; one 
covetous or avaricious man ; one that 
shall pain the hearts of the friends 
of purity hy an unholy life. And in 
all the millions that shall be gathered 
there out of every land, and people, 
and tongue, and age, there shall be 
no envy, malice, backbiting, pride, 
vanity, worldliness; there shall be 
no annoying and vexing conflict in 
the heart with evil passions, 'nor 
any such thing.'' How different from 
the church as it now is ; and how we 
should pant for that blessed world ! 

28. So ought men to love their 
wives, as their own bodies. Because 



126 



EPHESIANS. 



[A. D. 64. 



that loveth his wife loveth him- 
self. 

29 For no man ever yet hated 
his own flesh ; but nourisheth and 



they are one flesh. Ver. 31. This 
is the subject on which Paul had 
been speaking, and from which he 
had been diverted by the allusion to 
the glorified church. The doctrine 
here is, that a husband should have 
the same care for the comfort of 
his wife which he has for himself. 
He should regard her as one with 
himself; and as he protects his own 
body from cold and hunger, and, 
when sick and suffering", endeavours 
to restore it to health, so he should 
regard and treat her. IT He that 
loveth his wife, loveth himself. (1.) 
Because she is one with him, and 
their interests are identified. (2.) 
Because, by this, he really promotes 
his own welfare, as much as he does 
when he takes care of his own body. 
A man's kindness to his wife will be 
more than repaid by the happiness 
which she imparts ; and all the real 
solicitude which he shows to make 
her happy, will come to more than 
it costs. If a man wishes to promote 
his own happiness in the most effec- 
tual way, he had better begin by 
showing kindness to his wife. 

29. For no man ever yet hated 
his own flesh. This is urged as an 
argument why a man should love 
his wife and show kindness to her. 
As no man disregards the happiness 
of his own body, or himself, so he 
should show equal care to promote 
the happiness of his wife. A senti- 
ment similar to this is found in the 
classic writers. Thus Cur this (lib. 
vii.) says, Corporibus nostris quce 
utique non odimus — 'We do not 
hate those things that pertain to our 
own bodies.' So Seneca (Epis. 14), 
Fateor insitam nobis esse corporis 
nostri charitatem — 'I confess that : 
there is implanted in us the love of I 



cherisheth it; even as the Lord 
the church : 

30 For we are members a of 

a 1 Co. 12. 27. 



our own body.' The word nourish- 
eth here means properly to bring up, 
as e. g., children. The sense here 
is, that he provides for it, and guards 
it from exposure and want. The 
word cherisheth — ^atofee — means 
properly to warm; and may mean 
here that he defends it from cold by 
clothing — and the two expressions 
denote that he provides food and rai- 
ment for the body. So he is to do 
for his wife ; and in like manner the 
Lord Jesus regards the church, and 
ministers to its spiritual necessities. 
But this should not be spiritualized 
too far. The general idea is all that 
we want — that Christ has a tender 
concern for the wants of the church, 
as a man has for his own body, and 
that the husband should show a sim- 
ilar regard for his wife. 

30. For we are members of his 
body. Of the body of Christ. See 
Notes on 1 Cor. xi. 3 ; xii. 27. John 
xv. 1 — 6, and Eph. i. 23. The idea 
here is, that there is a close and in- 
timate union between the Christian 
and the Saviour — a union so intimate 
that they may be spoken of as one, 
% Of his flesh, and of his bones. 
There is an allusion here evidently 
to the language which Adam used 
respecting Eve. " This is now bone 
of my bones, and flesh of my flesh.' 
Gen. ii. 23. It is language which 
is employed to denote the closeness 
of the marriage relation, and which 
Paul applies to the connection be- 
tween Christ and his people. Of 
course, it cannot be understood liter- 
ally. It is not true literally that our 
bones are a part of the bones of 
Christ, or our flesh of his flesh ; nor 
should language ever be used that 
would imply a miraculous union. It 
i is not a physical union, but a union 



A. D. 64.] CHAPTER V. 

his body, of his flesh, and of his 
bones. 

31 For ° this cause shall a man 
leave his father and mother, and 

a Ge. 2. 24. 



of attachment; of feeling; of love. 
If we avoid the notion of a physical 
union, however, it is scarcely possi- 
ble to use too strong language in de- 
scribing the union of believers with 
the Lord Jesus. The Scriptures 
make use of language which is 
stronger than that employed to de- 
scribe any other connection; and 
there is no union of affection so pow- 
erful as that which binds the Chris- 
tian to the Saviour. So strong is 
it, that he is willing for it to forsake 
father, mother, and home ; to leave 
his country, and to abandon his pos- 
sessions ; to go to distant lands and 
dwell among barbarians to make 
the Redeemer known; or to go to 
the cross or the stake from simple 
love to the Saviour. Account for it 
as men may, there has been mani- 
fested on earth nowhere else so strong 
an attachment as that which binds 
the Christian to the cross. It is 
stronger love than that which a man 
has for his own flesh and bones ; for 
it makes him willing that his flesh 
should be consumed by fire, or his 
bones broken on the wheel rather 
than deny him. Can the infidel ac- 
count for this strength of attachment 
on any other principle than that it 
has a divine origin ] 

31. For this cause. 'Avti tovtov. 
This verse is a quotation from Gen. 
ii. 24, and contains the account of 
the institution of marriage. The 
meaning of the phrase rendered ' for 
this cause ' is, ' answerably to this ;' 
or corresponding to this — that is, to 
what Paul had just said of the union 
of believers and the Redeemer. On 
the meaning of this verse, see Notes 
on Matt. xix. 4. There is no evi- 
dence that the marriage connection 



127 

shall be joined unto his wife, and 
they two b shall be one flesh. 
32 This is a great mystery: 

b 1 Co. 6. 16. 



was originally designed to symbolize 
or typify this union, but it may be 
used to illustrate that connection, 
and to show the strength of the at- 
tachment between the Redeemer 
and his people. The comparison 
should be confined, however, strictly 
to the use made of it in the New 
Testament. 

32. This is a great mystery. The 
Latin Vulgate translates this, sacra- 
men turn hoc magnum est — 4 this is 
a great sacrament' 1 — -and this is the 
proof, I suppose, and the only proof 
adduced by the Papists that mar- 
riage is a sacrament. But the ori- 
ginal here conveys no such idea. 
The word mystery— fw^pvov — 
means something which is conceal- 
ed, hidden, before unknown ; some- 
thing into which one must be initi- 
ated or instructed before he can un- 
derstand it. It does not mean that 
it is incomprehensible when it is dis- 
closed, but that hitherto it has been 
kept secret. When disclosed it may 
be as intelligible as any other truth. 
See the word explained in the Notes 
on ch. i. 9. Here it means, simply, 
that there was much about the union 
of the Redeemer with his people, 
resembling the marriage connection, 
which was not obvious, except to 
those who were instructed ; which 
was obscure to those who were not ini- 
tiated ; which they did not understand 
who had not been taught. It does 
not mean that no one could under- 
stand it, but that it pertained to the 
class of truths into which it was ne- 
cessary for one to be initiated in 
order to comprehend them. The 
truth that was so great a mystery 
was, that the eternal Son of God 
should form such an union with 



128 



EPHESIANS. 



[A. B. 64 



"but I speak concerning Christ and 
the church. 

33 Nevertheless, let every one 
of you in particular, so love his 



men ; that he should take them into 
a connection with himself implying 
an ardour of attachment, and a 
strength of affection superior to even 
that which exists in the marriage 
relation. This was a great and pro- 
found truth, to understand which, it 
was necessary to receive instruction. 
No one would have understood it with- 
out a revelation ; no one understands 
it now except they who are taught 
of God. IT But I speak concerning 
Christ and the Church. This, it 
seems to me, is an explicit disclaimer 
of any intention to be understood as 
affirming that the marriage contract 
was designed to be a type of the 
union of the Redeemer and his peo- 
ple. The apostle says expressly, 
that his remarks do not refer to mar- 
riage at all when he speaks of the 
mystery. They refer solely to the 
union of the Redeemer and his peo- 
ple. How strange and unwarranted, 
therefore, are all the comments of 
expositors on this passage designed 
to explain marriage as a mysterious 
type of the union of Christ and the 
church! If men would allow the 
apostle to speak for himself, and not 
force on him sentiments which he 
expressly disclaims, the world would 
be saved from such insipid allegories 
as Macknight and others have de- 
rived from this passage. The Bible 
is a book of sense; and the time 
will come, it is hoped, when, freed 
from all such allegorizing exposi- 
tions, it will commend itself to the 
good sense of mankind. Marriage 
is an important, a holy, a noble, a 
pure institution, altogether worthy 
of God ; but it does not thence fol- 
low that marriage was designed to 
be a type of the union between 
Christ and the church, and it is cer- 



wife even as himself; and the 
wife see that she reverence her 
husband. 



tain that the apostle Paul meant to 
teach no such thing. 

33. Nevertheless. The apostle 
here resumes the subject which he 
had been discussing in vs. 21 — 29 ? 
and says that it was the duty of 
every man to love his wife as he did 
himself. This was the main topic, 
from which he had been diverted by 
the discussion respecting the love 
which the Redeemer had shown for 
his church. If And the wife see that 
she reverence her husband. The 
word * see' is supplied by our trans- 
lators. The meaning is, that it was 
the especial duty of the wife to 
show respect for her husband as the 
head of the family, and as set over 
her in the Lord. See Notes on vs. 
22, 23. The word rendered reve- 
rence, is that which usually denotes 
fear— qofrypat. She is to fear ; i. e. 
to honour, respect, obey the will of 
her husband. It is, of course, not 
implied that it is not also her duty 
to love her husband, but that there 
should be no usurping of authority ; 
no disregard of the arrangement 
which God has made ; and that order 
and peace should be secured in a 
family by regarding the husband as 
the source of law. 

From what is here said of the du- 
ties of husband and wife we may 
remark, 

(1.) That the happiness of society 
depends on just views of the mar- 
riage relation. It is true the world 
over, that the views which prevail 
in regard to this relation, determine 
every thing in reference to all other 
relations of life, and to all other 
sources of enjoyment. 

(2.) God designed that woman 
should occupy a subordinate, though 
an important place in the relations 



A. D. 64] 



CHAPTER V, 



129 



of social life. This arrangement 
is never disregarded without evils 
which cannot be corrected until 
the original intention is secured. 
No imaginary good that can come 
out of the violation of the original 
design; no benefits which females, 
individual- or associated, can confer 
on mankind by disregarding this ar- 
rangement, can be a compensation 
for the evil that is done, nor can the 
evil be remedied unless woman oc- 
cupies the place which God design- 
ed she should fill. There nothing 
else can supply her place; and 
when she is absent from that situa- 
tion — no matter what good she may 
be doing elsewhere — there is a silent 
evil reigning, which can be removed 
only by her return. It is not hers 
to fight battles, or to command 
armies and navies, or to control king- 
doms, or to make laws. Nor is it 
hers to go forward as a public leader 
even in enterprises of benevolence, 
or in associations designed to act on 
the public mind. Her empire is the 
domestic circle ; her first influence 
is there; and in connection with 
that, in such scenes as she can en- 
gage in without trenching on the 
prerogative of man, or neglecting 
the duty which she owes to her own 
family. 

(3.) It is not best that there should 
be the open exercise of authority in 
a family. When commands begin 
in the relation of husband and wife, 
happiness flies ; and the moment a 
husband is disposed to command his 
wife, or is under a necessity of doing 
it, that moment he may bid adieu to 
domestic peace and joy. 

(4.) A wife, therefore, should 
never give her husband occasion to 
command her to do any thing, or to 
forbid any- thing. His known wish, 
except in cases of conscience, should 
be law to her. The moment she 
can ascertain what his will is, that 
moment ought to settle her mind as 
to what is to be done. 



(5.) A husband should never wish 
or expect any thing that it may not 
be perfectly proper for a wife to ren- 
der. He, too, should consult her 
wishes; and when he understands 
what they are, he should regard 
what she prefers as the very thing 
which he would command. The 
known wish and preference of a 
wife, unless there be something 
wrong in it, should be allowed to in- 
fluence his mind, and be that which 
he directs in the family. 

(6.) There is no danger that a 
husband will love a wife too much, 
provided his love be subordinate to 
the love of God. The command is, 
to love her as Christ loved the 
church. What love has ever been 
like that? How can a husband ex- 
ceed if? What did not Christ en- 
dure to redeem the church 1 ? So 
should a husband be willing to deny 
himself to promote the happiness of 
his wife ; to watch by her in sick- 
ness, and, if need be, to peril health 
and life to promote her welfare. 
Doing this, he will not go beyond 
what Christ did for the church. He 
should remember that she has a spe- 
cial claim of justice on him. For 
him she has left her father's home, 
forsaken the friends of her youth, 
endowed him with whatever proper- 
ty she may have, sunk her name in 
his, confided her honour, her cha- 
racter, and her happiness, to his vir- 
tue ; and the least that he can do for 
her is to love her, and strive to make 
her happy. This was what she 
asked when she consented to become 
his; and a husband's love is what 
she still asks to sustain and cheer 
her in the trials of life. If she has 
not this, whither shall she go for 
comfort 1 

(7.) We may see, then, the guilt 
of those husbands who withhold their 
affections from their wives, and for- 
sake those to whom they had solemn- 
ly pledged themselves at the altar ; 
those who neglect to provide for their 



130 



EPHESIANS. 



[A. D. 64 



wants, or to minister to them in sick- 
ness; and those who become the 
victims of intemperance, and leave 
their wives to tears. There is much, 
much guilt of this kind on earth. 
There are many, many broken vows. 
There are many, many hearts made 
to bleed. There is many a pure and 
virtuous woman who was once the 
object of tender affection, now, by 
no fault of hers, forsaken, abused, 
broken-hearted, by the brutal conduct 
of a husband. 

(8.) Wives should manifest such 
a character as to be worthy of love. 
They owe this to their husbands. 
They demand the confidence and 
affection of man; and they should 
show that they are worthy of that 
confidence and affection. It is not 
possible to love that which is unlove- 
ly, nor to force affection where it is 
undeserved ; and, as a wife expects 
that a husband will love her more 
than he does any other earthly being, 
it is but right that she should evince 
such a spirit as shall make that pro- 
per. A wife may easily alienate the 
affections of her partner in life. If 
she is irritable and fault-finding ; if 
none of his ways please her ; if she 
takes no interest in his plans, and in 
what he does; if she forsakes her 
home when she should be there, and 
seeks happiness abroad; or if, at 
home, she never greets him with a 
smile ; if she is wasteful of his earn- 
ings, and extravagant in her habits, 
it will be impossible to prevent the 
effects of such a course of life on his 
mind. And when a wife perceives 
the slightest evidence of alienated 
affection in her husband, she should 
inquire at once whether she has not 
given occasion for it, and exhibited 
such a spirit as tended inevitably to 
produce such a result. 

(9.) To secure mutual love, there- 
fore, it is necessary that there should 
be mutual kindness, and mutual Love- 
liness of character. Whatever is 
seen to be offensive or painful, should 



be at once abandoned. All the little 
peculiarities of temper and modes of 
speech that are observed to give 
pain, should be forsaken; and, 
while one party should endeavour 
to tolerate them, and not to be 
offended, the other should make it 
a matter of conscience to remove 
them. 

(10.) The great secret of conjugal 
happiness is in the cultivation of a 
proper temper. It is not so much in 
the great and trying scenes of life 
that the strength of virtue is tested ; 
it is in the events that are constantly 
occurring ; the manifestation of kind- 
ness in the things that are happening 
every moment ; the gentleness that 
flows along every day, like the stream 
that winds through the meadow and 
around the farm-house, noiseless but 
useful, diffusing fertility by day and 
by night. Great deeds rarely occur. 
The happiness of life depends little 
on them, but mainly on the little 
acts of kindness in life. We need 
them everywhere; we need them 
always. And eminently in the mar- 
riage relation there is need of gen- 
tleness and love, returning each 
morning, beaming in the eye, and 
dwelling in the heart through the 
livelong day. 

CHAPTER VI. 

ANALYSIS OF THE CHAPTER. 

This chapter comprises the follow- 
ing subjects: (1.) An exhortation 
to children to obey their parents, with 
a promise of the blessing that would 
follow from obedience. Vs. 1 — 3. (2.) 
An exhortation to fathers to manifest 
such a character that children could 
properly obey them, and to train 
them up in a proper manner. Ver. 4. 
(3.) The duty of servants. Vs. 5— -8. 
(4.) The duty of masters towards 
their servants. Ver. 9. (5.) An ex- 
hortation to put on the whole armour 
of God, with a description of the 
christian soldier, and of the christian 



A. D. 64.] 



CHAPTER VI. 



CHAPTER VI. 

CHILDREN, a obey your pa- 
a Pr. 23. 22. Co. 3. 20, &c. 



panoply. Vs. 10—17. (6.) The 
duty of prayer, and especially of 
prayer for the apostle himself, that 
he might be enabled to speak with 
boldness in the cause of his Master. 
Vs. 18—20. (7.) In the conclusion 
(vs. 21 — 24), he informs them that 
if they wished to make any inquiries 
about his condition, Tychicus, who 
conveyed this letter, could acquaint 
them with his circumstances; and 
then closes the epistle with the usual 
benedictions. 

1. Children, ttxva. This word 
usually signifies those who are 
young ; but it is here used, evidently, 
to denote those who were under the 
care and government of their pa- 
rents, or those who were not of age. 

Obey your parents. This is the 
first great duty which God has en- 
joined on children. It is, to do what 
their parents command them to do. 
The God of nature indicates that 
this is duty ; for he has impressed it 
on the minds of all in every age; 
and the Author of revelation confirms 
it. It is particularly important, (1.) 
Because the good order of a family, 
and hence of the community, de- 
pends on it ; no community or family 
being prosperous where there is not 
due subordination in the household. 
(2.) Because the welfare of the child 
depends on it ; it being of the high- 
est importance that a child should be 
early taught obedience to law, as no 
one can be prosperous or happy who 
is not thus obedient. (3. ) Because 
the child is not competent, as yet, to 
reason on what is right, or qualified 
to direct himself; and, while that is 
the case, he must be subject to the 
will of some other person. (4.) Be- 
cause the parent, by his age and ex- 
perience, is to be presumed to be 



rents in 
right. 



the Lord: 



131 

for this is 



qualified to direct and guide a child. 
The love which God has implanted 
in the heart of a parent for a child 
secures, in general, the administra- 
tion of this domestic government in 
such a way as not to injure the child. 
A father will not, unless under strong 
passion or the excitement of intoxi- 
cation, abuse his authority. He loves 
the child too much. He desires his 
welfare ; and the placing of the child 
under the authority of the parent is 
about the same thing in regard to 
the welfare of the child, as it would 
be to endow the child at once with 
all the wisdom and experience of the 
parent himself. (5.) It is important, 
because the family government is 
designed to be an imitation of the 
government of God. The govern- 
ment of God is what a perfect 
family government would be; and 
to accustom a child to be obedient 
to a parent, is designed to be one 
method of leading him to be obe- 
dient to God. No child that is dis- 
obedient to a parent will be obe- 
dient to God ; and that child that is 
most obedient to a father and mother 
will be most likely to become a 
Christian, and an heir of heaven. 
And it may be observed, in general, 
that no disobedient child is virtuous, 
prosperous, or happy. Every one 
foresees the ruin of such a child; 
and most of the cases of crime that 
lead to the penitentiary, or the gal- 
lows, commence by disobedience to 
parents. ^ In the Lord. That is, 
as far as their commandments agree 
with those of God, and no farther. 
No parent can have a right to re- 
quire a child to steal, or lie, or cheat, 
or assist him in committing murder, 
or in doing any other wrong thing. 
No parent has a right to forbid a 
child to pray, to read the Bible, to 



EPHESIAN& 



[A. B. 64 



2 Honour * thy father and mo- 
ther, (which is the first command- 
ment with promise,) 

a Ex. 20. 12. 

worship God, or to make a profession 
of religion. The duties and rights 
of children in such eases are similar 
to those of wives (see Notes on ch. 
v. 22) ; and, in all cases, God is to 
be obeyed rather than man. When 
a parent, however, is opposed to a 
child ;* when he expresses an un- 
willingness that a child should attend 
a particular church, or make a pro- 
fession of religion, such opposition 
should in all cases be a sufficient 
reason for the child to pause and re- 
examine the subject. He should 
pray much, and think much, and in- 
quire much, before, in any case, he 
acts contrary to the will of a father 
or mother ; and, when he does do it, 
he should state to them, with great 
gentleness and kindness, that he be- 
lieves he ought to love and serve 
God. IT .For this is right It is 
right, (1.) because it is so appointed 
by God as a duty ; (2.) because chil- 
dren owe a debt of gratitude to their 
parents for what they have done for 
them ; (3.) because it will be for the 
good of the children themselves, and 
for the welfare of society. 

2. Honour thy father and mother. 
See Ex. xx. 12. Comp. Notes on 
Matt. xv. 4. ^ Which is the first 
commandment with promise. With a 
promise annexed to it, The promise 
was, that their days should be long 
in the land which the Lord their 
God would give them. It is not to 
he supposed that the observance of 
the four first commandments would 
not be attended with a blessing, but 
no particular blessing is promised. 
It is true, indeed, that there is a 
general declaration annexed to the 
second commandment, that God 
would show mercy to thousands of 
generations of them that loved him 
and that kept his commandments. 



3 That it may he well with 
thee, and thou mayest live long 
on the earth. 



But that is rather a declaration iis 
regard to all the commands of God 
than a promise annexed to that spe- 
cific commandment. It is an assur- 
ance that obedience to the law of 
God would be followed with bless- 
ings to a thousand generations, and 
is given in view of the first and se- 
cond commandments together, be- 
cause they related particularly to the 
honour that was due to God. But 
the promise in the fifth command- 
ment is a special promise, It does 
not relate to obedience to God in 
general, but it is a particular assur- 
ance that they who honour their pa- 
rents shall have a particular blessing 
as the result of that obedience. 

3>, That it may be well with thee. 
This is found in the fifth command- 
ment as recorded in Deut v. 16, 
The whole commandment as there 
recorded is, 54 Honour thy father and 
thy mother, as the Lord thy God hath 
commanded thee ; that thy days may 
be prolonged, and that it may go 
well with thee in the land which the 
Lord thy God giveth thee." The 
meaning here is, that they would be 
more happy, useful, and virtuous if 
they obeyed their parents than if 
they disobeyed them. If And thou 
may est live long on the earth. In 
the commandment as recorded in 
Ex. xx. 12, the promise is, ' that thy 
days may be long upon the land 
which the Lord thy God giveth thee.' 
This referred to the promised land 
—the land of Canaan. The mean- 
ing doubtless, is, that there would 
be a special providence, securing to 
those who were obedient to parents 
length of days. Long life was re- 
garded as a great blessing ; and this 
blessing was promised. The apostle 
here gives to the promise a more 
general form, and says that obedi- 



A. D. 64] 



CHAPTER VI, 



133 



4 And ye fathers, provoke not 
your children to wrath : but bring 

ence to parents was connected at all 
times with long life. We may re- 
mark here (L) that long life is a 
blessing. It affords a longer space 
to prepare for eternity ; it enables a 
man to be more useful ; and it fur- 
nishes a longer opportunity to study 
the works of God on earth. It is 
not improper to desire it; and we 
should make use of all the means in 
our power to lengthen out our days, 
and to preserve and protract our 
lives. (2.) It is still true that obe- 
dience to parents is conducive to 
length of life, and that those who 
are most obedient in early life, other 
things being equal, have the best 
prospect of living long. This oc- 
curs because (a) obedient children 
are saved from the vices and crimes 
which shorten life. No parent will 
command his child to be a drunkard, 
a gambler, a spendthrift, a pirate, or 
a murderer. But these vices and 
crimes, resulting in most cases from 
disobedience to parents, all shorten 
life; and they who early commit 
them are certain of an early grave. 
No child who disobeys a parent can 
have any security that he will not 
fall a victim to such vices and crimes. 
(6) Obedience to parents is connect- 
ed with virtuous habits that are con- 
ducive to long life. It will make a 
child industrious, temperate, sober; 
it will lead him to restrain and gov- 
ern his wild passions; it will lead 
him to form habits of self-govern- 
ment which will in future life save 
him from the snares of vice and 
temptation, (c) Many a life is lost 
early by disobeying a parent. A 
child disobeys a father and goes into 
a dram-shop ; or he goes to sea ; or 
he becomes the companion of the 
wicked — and he may be wrecked at 
sea, or his character on land may be 
wrecked for ever. Of disobedient 
children there is perhaps not one in 
12 



them up in the nurture and ad- 
monition of the Lord, 

a hundred that ever reaches an ho- 
noured old age, (d) We may still 
believe that God, in his providence, 
will watch over those who are obe- 
dient to a father and mother. If he 
regards a falling sparrow (Matt, x* 
29), he will not be unmindful of an 
obedient child; if he numbers the 
hairs of the head (Matt. x. 30), he 
will not be regardless of the little 
boy that honours him by obeying a 
father and mother. 

4. And ye fathers, A command 
addressed particularly to fathers, 
because they are at the head of the 
family, and its government is espe- 
cially committed to them. The ob- 
ject of the apostle here is, to show 
parents that their commands should 
be such that they can be easily 
obeyed, or such as are entirely rea- 
sonable and proper. If children are 
required to obey, it is but reasonable 
that the commands of the parent 
should be such that they can be 
obeyed, or such that the child shall 
not be discouraged in his attempt to 
obey. This statement is in accord- 
ance with what he had said (ch. v. 
22—25) of the relation of husband 
and wife. It was the duty of the wife 
to obey — -but it was the correspond- 
ing duty of the husband to manifest 
such a character that it would be 
pleasant to yield obedience — so to 
love her, that his known wish would 
be law to her. In like manner it 
is the duty of children to obey a 
parent ; but it is the duty of a pa- 
rent to exhibit such a character, and 
to maintain such a government, that 
it would be proper for the child to 
obey ; to command nothing that is 
unreasonable or improper, but to 
train up his children in the ways of 
virtue and pure religion, ^ Provoke 
not your children to wrath. That 
is, by unreasonable commands; by 
needless severity ; by the manifesta- 



134 



EPHESIANS. 



[A. D. 64. 



tion of anger. So govern them, and 
so punish them — if punishment is 
necessary — that they shall not lose 
their confidence in you, but shall 
love you. The apostle here has hit 
on the very danger to which parents 
are most exposed in the government 
of their children. It is that of sour- 
ing their temper ; of making them 
feel that the parent is under the in- 
fluence of anger, and that it is right 
for them to be so too. This is done 
(1.) when the commands of a parent 
are unreasonable and severe. The 
spirit of a child then becomes irri- 
tated, and he is " discouraged." Col. 
iii. 21. (2.) When a parent is evi- 
dently excited when he punishes a 
child. The child then feels (a) that 
if his father is angry, it is not wTong 
for him to be angry ; and (b) the 
very fact of anger in a parent kin- 
dles anger in his bosom — just as it 
does when two men are contending. 
If he submits in the case, it is only 
because the parent is the strongest, 
not because he is right, and the 
child cherishes anger, while he 
yields to power. There is no prin- 
ciple of parental government more 
important than that a father should 
command his own temper when he 
inflicts punishment. He should pun- 
ish a child not because he is angry, 
but because it is right ; not because 
it has become a matter of personal 
contest, but because God requires 
that he should do it, and the welfare 
of the child demands it. The mo- 
ment when a child sees that a pa- 
rent punishes him under the influ- 
ence of anger, that moment the 
child will be likely to be angry too — 
and his anger will be as proper as 
that of the parent. And yet, how 
often is punishment inflicted in this 
manner ! And how often does the 
child feel that the parent punished 
him simply because he was the 
strongest, not because it was right ; 
and how often is the mind of a child 
left with a strong conviction that 



wrong has been done him by the 
punishment which he has received, 
rather than with repentance for the 
wrong that he has himself done. 
If But bring them up. Place them 
under such discipline and instruc- 
tion that they shall become acquaint- 
ed with the Lord, % In the nurture, 
iv 7tcu8sLa. The word here used 
means training of a child; hence 
education, instruction, discipline. 
Here it means that they are to train 
up their children in such a manner 
as the Lord approves ; that is, they 
are to educate them for virtue and 
religion. ^ And admonition. The 
word here used — vov&tiia — means, 
literally, a putting in mind, then 
warning, admonition, instruction. 
The sense here is, that they were to 
put them in mind of the Lord — of 
his existence, perfections, law, and 
claims on their hearts and lives. 
This command is positive, and is in 
accordance with all the requirements 
of the Bible on the subject. No one 
can doubt that the BiWe enjoins on 
parents the duty of endeavouring to 
train up their children in the ways 
of religion, and of making it the 
grand purpose of this life to prepare 
them for heaven. It has been often 
objected that children should be left 
on religious subjects to form their 
own opinions when they are able to 
judge for themselves. Infidels and 
irreligious men always oppose or 
neglect the duty here enjoined; 
and the plea commonly is, that to 
teach religion to children is to 
make them prejudiced; to destroy 
their independence of mind; and 
to prevent their judging as impar- 
tially on so important a subject as 
they ought to. In reply to this, 
and in defence of the requirements 
of the Bible on the subject, we 
may remark, (1.) That to suffer a 
child to grow up without any in- 
struction in religion, is about the 
same as to suffer a garden to lie 
without any culture. Such a gar- 



A. D. 64] 



CHAPTER VI. 



135 



5 Servants, a be obedient to them 
that are your masters according to 

a 1 Pe. 2. 18, &c. 



den would soon be overrun with 
weeds, and briars, and thorns — but 
not sooner, or more certainly, than 
the mind of- a child would. (2.) 
Men do instruct their children in a 
great many things, and why should 
they not in religion] They teach 
them how to behave in company; 
the art of farming ; the way to make 
or use tools ; how to make money ; 
how to avoid the arts of the cunning 
seducer. But why should it not be 
said that all this tends to destroy 
their independence, and to make them 
prejudiced ] Why not leave their 
minds open and free, and suffer them 
to form their own judgments about 
farming and the mechanic arts when 
their minds are matured 1 (3.) 
Men do inculcate their own senti- 
ments in religion. An infidel is not 
usually very anxious to conceal his 
views from his children. Men teach 
by example ; by incidental remarks ; 
by the neglect of that which they 
regard as of no value. A man who 
does not pray, is teaching his chil- 
dren not to pray ; he who neglects 
the public worship of God, is teach- 
ing his children to neglect it ; he who 
does not read the Bible, is teaching 
his children not to read it. Such is 
the constitution of things, that it is 
impossible for a parent not to incul- 
cate his own religious views on his 
children. Since this is so, all that 
the Bible requires is, that his in- 
structions should be right. (4.) 
To inculcate the truths of religion 
is not to make the mind narrow, 
prejudiced, and indisposed to per- 
ceive the truth. Religion makes 
the mind candid, conscientious, open 
to conviction, ready to follow the 
truth. Superstition, bigotry, infi- 
delity, and all error and falsehood, 
make the mind narrow and preju- 



the flesh, with fear and trembling, 
in singleness of your heart, as 
unto Christ. 



diced. (5.) If a man does not teach 
his children truth, others will teach 
them error. The young skeptic that 
the child meets in the street; the 
artful infidel ; the hater of God ; the 
unprincipled stranger, will teach the 
child. But is it not better for a pa- 
rent to teach his child the truth than 
for a stranger to teach him error ? 
(6.) Religion is the most important 
of all subjects, and therefore it is of 
most importance that children on 
that subject should be taught truth. 
Of whom can God so properly re- 
quire this as of a parent 1 If it be 
asked in what way a parent is to 
bring up his children in the nurture 
and admonition of the Lord, I an- 
swer, 1. By directly inculcating 
the doctrines and duties of religion 
— just as he does any thing else that 
he regards as of value. 2. By 
placing them in the Sabbath-school, 
where he may have a guarantee that 
they will be taught the truth. 3. 
By conducting them — not merely 
sending them — to the sanctuary, that 
they may be taught in the house of 
God. 4. By example — all teach- 
ing being valueless without that. 
5. By prayer for the divine aid in 
his efforts, and for the salvation of 
their souls. These duties are plain, 
simple, easy to be performed, and 
are such as a man knows he ought 
to perform. If neglected, and the 
soul of the child be lost, a parent 
has a most fearful account to render 
to God. 

5. Servants. Ol Sovhoc. The word 
here used denotes one who is bound 
to render service to another, whe- 
ther that service be free or voluntary, 
and may denote, therefore, either a. 
slave, or one who binds himself to 
render service to another. It is often 
used in these senses in the New Tes- 



136 



EPHESIANS. 



[A. D. 64. 



lament, just as it is elsewhere. It 
cannot be demonstrated that the 
word here necessarily means slaves ; 
though, if slavery existed among 
those to whom this epistle was writ- 
ten — -as there can be little doubt that 
it did— it is a word which would ap- 
ply to those in this condition. Comp. 
Notes on 1 Cor. vii. 21. Gal. iii. 28. 
On the general subject of slavery, 
and the Scripture doctrine in regard 
to it, See Notes on Isa. lviii. 6. 
Whether the persons here referred 
to were slaves, or were those who 
had bound themselves to render a 
voluntary servitude, the directions 
here given were equally appropriate. 
It was not the design of the Chris- 
tian religion to produce a rude sun- 
dering of the ties which bind man 
to man, but to teach all to perform 
their duties aright in the relations 
in which Christianity found them, 
and gradually to modify the customs 
of society, and to produce ultimately 
the universal prevalence of that 
which is right. *ft Be obedient to 
them. This is the uniform direction 
in the New Testament. See 1 Pet. 
ii. 18. 1 Tim. vi. 1—3. Notes, 1 
Cor. vii. 21. The idea is, that they 
were to show in that relation the ex- 
cellence of the religion which they 
professed. If they could be made 
free, they were to prefer that condi- 
tion to a state of bondage (1 Cor. vii. 

21) , but while the relation remained, 
they were to be kind, gentle, and 
obedient, as became Christians. In 
the parallel place in Colossians (iii. 

22) , it is said that they were to obey 
their masters " in all things." But 
evidently this is to be understood 
with the limitations implied in the 
case of wives and children (see Notes 
on ch. v. 24; vi. 1), and a master 
would have no right to command 
that which was morally wrong. 
% According to the flesh. This is 
designed, evidently, to limit the ob- 
ligation to obedience. The mean- 
ing is, that they had control over 



the body> the flesh. They had the 
power to command the service which 
the body could render; but they 
were not lords of the spirit. The 
soul acknowledged God as its Lord, 
and to the Lord they were to be sub- 
ject in a higher sense than to their 
masters. % With fear and trem- 
bling. With reverence and with 
a dread of offending them, They 
have authority and power over you, 
and you should be afraid to incur 
their displeasure. Whatever might 
be true about the propriety of slave- 
ry, and whatever might be the duty 
of the master about setting the slave 
free, it would be more to the honour 
of religion for the servant to perform 
his task with a willing mind, than 
to be contumacious and rebellious, 
He could do more for the honour of 
religion by patiently submitting to 
even what he felt to be wrong, than 
by being punished for what would 
be regarded as rebellion. It may be 
added here, that it was presumed 
that servants then could read. These 
directions were addressed to them, 
not to their masters. Of what use 
would be directions like these ad- 
dressed to American slaves — scarce 
any of whom can read 1 % In single- 
ness of your heart. With a simple, 
sincere desire to do what ought to 
be done. % As unto Christ. Feel- 
ing that by rendering proper service 
to your masters, you are in fact 
serving the Lord, and that you are 
doing that which will be well-pleas- 
ing to him. See Notes on 1 Cor. vii. 
22. Fidelity, in whatever situation 
we may be in life, is acceptable ser- 
vice to the Lord. A Christian may 
as acceptably serve the Lord Jesus 
in the condition of a servant, as if 
he were a minister of the gospel, or 
a king on a throne. Besides, it will 
greatly lighten the burdens of such 
a situation, and make the toils of an 
humble condition easy, to remem- 
ber that we are then serving the 
Lord. 



A. D. 64.] 



CHAPTER VL 



137 



6 Not with eye-service, as men- 
pleasers ; but as the servants of 
Christ, doing the will of God from 
the heart ; 



6. Not with eye-service. That is, 
not with service rendered only un- 
der the eye of the master, or when 
his eye is fixed on you. The apos- 
tle has here adverted to one of the 
evils of involuntary servitude as it 
exists everywhere. It is, that the 
slave will usually obey only when 
the eye of the master is upon him. 
The freeman who agrees to labour 
for stipulated wages may be trusted 
when the master is out of sight ; but 
not the slave. Hence the necessity 
where there are slaves of having 
drivers' who shall attend them, 
and who shall compel them to work. 
This evil it is impossible to avoid, 
except where true religion prevails 
— and the extensive prevalence of 
true religion would set the slave at 
liberty. Yet as long as the relation 
exists, the apostle would enjoin on 
the servant the duty of performing 
his work conscientiously, as render- 
ing service to the Lord. This direc- 
tion? moreover, is one of great im- 
portance to all who are employed in 
the service of others. They are 
bound to perform their duty with as 
much fidelity as though the eye of 
the employer was always upon them, 
remembering that though the eye 
of man may be turned away, that 
of God never is. % As men-pleasers. 
As if it were the main object to 
please men. The object should be 
rather to please and honour God. 
If But as the servants of Christ 
See Notes on 1 Cor. vii. 22. f Do- 
ing the will of God from the heart. 
That is, God requires industry, fideli- 
ty, conscientiousness, submission, and 
obedience in that rank of life. We 
render acceptable service to God 
when, from regard to his will, we 
perform the services which are de- 
12* 



7 With good-will doing ser- 
vice, as to the Lord, and not to 
men ; 



manded of us in the situation in life 
where we may be placed, however 
humble that may be. 

7. As to the Lord, and not to men. 
That is, he should regard his lot in 
life as having been ordered by Di- 
vine. Providence for some wise and 
good purpose ; and until he may be 
permitted to enjoy his liberty in a 
quiet and peaceable manner (Notes, 
1 Cor. vii. 21), he should perform his 
duties with fidelity, and feel that he 
was rendering acceptable service to 
God. This would reconcile him to 
much of the hardships of his lot. 
The feeling that God has ordered 
the circumstances of our lives, and 
that he has some wise and good ends 
to answer by it, makes us contented 
there ; though we may feel that our 
fellow-man may be doing us injus- 
tice. It was this principle that made 
the martyrs so patient under the 
wrongs done them by men ; and this 
may make even a slave patient and 
submissive under the wrongs of a 
master. But let not a master think, 
because a pious slave shows this spi- 
rit, that, therefore, the slave feels 
that the master is right in withhold- 
ing his freedom; nor let him sup- 
pose, because religion requires the 
slave to be submissive and obedient, 
that, therefore, it approves of what 
the master does. It does this no 
more than it sanctioned the conduct 
of Nero and Mary, because religion 
required the martyrs to be unresist- 
ing, and to allow themselves to be 
led to the stake. A conscientious 
slave may find happiness in submit- 
ting to God, and doing his will, just 
as a conscientious martyr may. But 
this does not sanction the wrong, 
either of the slave-owner or of the 
persecutor. 



138 



EPHE3IANS. 



[A. D. 64 



8 Knowing that whatsoever 
good thing any man doeth, the 
same shall he receive of the Lord, 
whether he be bond or free. 



8. Knowing that whatsoever good 
thing. Whatever a man does that 
is right, for that he shall be appro- 
priately rewarded. No matter what 
his rank in life, if he discharges his 
duty to God and man, he will be ac- 
cepted. A man in a state of servi- 
tude may so live as to honour God ; 
and, so living, he should not be 
greatly solicitous about his condition. 
A master may fail to render suitable 
recompense to a slave. But, if the 
servant is faithful to God, he will 
recompense him in the future world. 
It is in this way that religion would 
make the evils of life tolerable, by 
teaching those who are oppressed to 
bear their trials in a patient spirit, 
and to look forward to the future 
world of reward. Religion does not 
approve of slavery. It is the friend 
of human rights. If it had full in- 
fluence on earth, it would restore 
every man to freedom, and impart to 
each one his rights. Christianity 
nowhere requires its friends to make 
or to own a slave. No one under the 
proper influence of religion ever yet 
made a man a slave ; there is no one 
under its proper influence who would 
not desire that all should be free; 
and just in proportion as true reli- 
gion spreads over the world, will 
universal freedom be its attendant. 
But Christianity would lighten the 
evils of slavery even while it exists, 
and would comfort those who are 
doomed to so hard a lot, by assuring 
them that there they may render ac- 
ceptable service to God, and that 
they soon will be admitted to a world 
where galling servitude will be 
known no more. If they may not 
have freedom here, they may have 
contentment ; if they feel that wrong 
is done them by men, they may feel 



9 And ye masters, do the same 
things unto them, 1 forbearing 
threatening : knowing that 2 your 

1 moderating. 

s some read, both your and their. 

that right will be done them by God ; 
if their masters do not reward them 
for their services here, God will; 
and if they may not enjoy liberty 
here, they will soon be received into 
the world of perfect freedom — 
heaven. 

9. And ye masters. The object 
of this is, to secure for servants a 
proper treatment. It is evident, 
from this, that there were in the 
christian church those who were 
masters ; and the most obvious in- 
terpretation is, that they were the 
owners of slaves. Some such per- 
sons would be converted, as such are 
now. Paul did not say that they 
could not be Christians. He did not 
say that they should be excluded at 
once from the communion. He did 
not hold them up to reproach, or use 
harsh and severe language in regard 
to them. He taught them their duty 
towards those who were under them, 
and laid down principles which, if 
followed, would lead ultimately to 
universal freedom. ^ Do the same 
things unto them. *a <Wa. The 
'same things,' here, seem to refer 
to what he had said in the previous 
verses. They were, to evince to- 
wards their servants the same spirit 
which he had required servants to 
evince towards them — the same 
kindness, fidelity, and respect for the 
will of God. He had required serv- 
ants to act conscientiously; to re- 
member that the eye of God was 
upon them, and that in that condi- 
tion in life they were to regard 
themselves as serving God, and as 
mainly answerable to him. The 
same things the apostle would have 
masters feel. They were to be faith- 
ful, conscientious, just, true to the 
interests of their servants, and to re- 



A. D. 64.] 



CHAPTER VI. 



139 



Master also is in heaven ; neither is 



member that they were responsible 
to God. They were riot to take ad- 
vantage of their power to oppress 
them, to punish them unreasonably, 
or to suppose that they were freed 
from responsibility in regard to the 
manner in which they treated them. 
In the corresponding passage in Co 
lossians (iv. 1), this is, "Masters, 
give unto your servants that which 
is just and equal." See Note on that 
place. ^ Forbearing threatening. 
Marg., moderating. The Greek 
word means, to relax, loosen ; and 
then, to omit, cease from. This is 
evidently the meaning here. The 
sense is, that they were to be kind, 
affectionate, just. It does not mean 
that they were to remit punishment 
where it was deserved ; but the ob- 
ject is to guard against that to which 
they were so much exposed in their 
condition — a fretful, dissatisfied tem- 
per ; a disposition to govern by terror 
rather than by love. Where this un- 
happy state of society exists, it would 
be worth the trial of those who sustain 
the relation of masters, to see whe- 
ther it would not be possible to go- 
vern their servants, as the apostle 
here advises, by the exercise of love. 
Might not kindness, and confidence, 
and the fear of the Lord, be substi- 
tuted for threats and stripes'? — 
If Knowing that your Master also is 
in heaven. Marg., " Some read, both 
your and their." Many MSS. have 
this reading. See Mill. The sense 
is not materially affected, further 
than, according to the margin, the 
effect would be to make the master 
and the servant feel that, in a most 
important sense, they were on an 
equality. According to the com- 
mon reading, the sense is, that 
masters should remember that 
they were responsible to God, and 
this fact should be allowed to influ- 
ence them in a proper manner. This 



there respect 0 of persons with him. 

a Ro. 2. 11. 



it would do in two ways. (1.) By 
the fact that injustice towards their 
servants would then be punished as 
it deserved — since there was no re- 
spect of persons with God. (2.) 
It would lead them to act towards 
their servants as they would desire 
God to treat them. Nothing would 
be better adapted to do this than the 
feeling that they had a common 
Master, and that they were soon 
to stand at his bar. Neither is 
there respect of persons with him. 
See this expression explained in the 
Notes on Rom. ii. 11. The mean- 
ing here is, that God would not be 
influenced in the distribution of re- 
wards and punishments, by a regard 
to the rank or condition of the mas- 
ter or the slave. He would show no 
favour to the one because he was a 
master; he would withhold none 
from the other because he was a 
slave. He would treat both accord- 
ing to their character. In this world 
they occupied different ranks and 
conditions; at his bar they would be 
called to answer before the same 
Judge. It follows from this, (1.) 
that a slave is not to be regarded as 
a "chattel," or a "thing," or as 
"property." He is a man; a re- 
deemed man; an immortal man. 
He is one for whom Christ died. 
But Christ did not die for " chattels" 
and " things." (2.) The master and 
the servant in their great interests 
are on a level. Both are sinners ; 
both will soon die ; both will moulder 
back in the same manner to dust ; 
both will stand at the tribunal of 
God ; both will give up their account. 
The one will not be admitted to hea- 
ven because he is a master ; nor 
will the other be thrust down to hell 
because he is a slave. If both are 
Christians, they will be admitted to 
a heaven where the distinctions of 
rank and colour are unknown. If 



140 



EPHESIANS. 



[A. D. 64. 



10 Finally, my brethren, be 
strong in the Lord, and in the 
power of his might. 



the master is not a Christian and the 
servant is, he who has regarded him- 
self as superior to the servant in this 
life, will see him ascend to heaven 
while he himself will be thrust down 
to hell. (3.) Considerations like these 
will, if they have their proper influ- 
ence, produce two effects, (a) They 
will lighten the yoke of slavery while 
it continues, and while it may be 
difficult to remove it at once. If 
the master and the slave were both 
Christians, even if the relation con- 
tinued, it would be rather a relation 
of mutual confidence. The master 
would become the protector, the 
teacher, the guide, the friend ; the 
servant would become the faithful 
helper — rendering service to one 
whom he loved, and to whom he felt 
himself bound by the obligations of 
gratitude and affection. (6) But 
this state of feeling would soon lead 
to emancipation. There is some- 
thing shocking to the feelings of all, 
and monstrous to a Christian, in the 
idea of holding a Christian brother 
in bondage. So long as the slave is 
regarded as a " chattel" or a mere 
piece of " property," like a horse, so 
long men endeavour to content them- 
selves with the feeling that he may 
be held in bondage. But the mo- 
ment it is felt that he is a Christian 
brother — a redeemed fellow-traveller 
to eternity, a joint heir of life— that 
moment a Christian should feel that 
there is something that violates all 
the principles of his religion in hold- 
ing him as a slave ; in making a 
"chattel" of that for which Christ 
died, and in buying and selling, like 
a horse, an ox, or an ass, a child of 
God, and an heir of life. Accord- 
ingly, the prevalence of Christianity 
soon did away the evil of slavery in 
the Roman empire; and if it pre- 



11 Put on the whole armour a 
of God, that ye may be able to 

a Ro. 13. 12. 2 Co. 6. 7. 



vailed in its purity, it would soon 
banish it from the face of the earth. 

10. Finally, my brethren, be 
strong in the Lord. Paul had now 
stated to the Ephesians the duties 
which they were to perform. He 
had considered the various relations 
of life which they sustained, and the 
obligations resulting from them. He 
was not unaware that in the dis- 
charge of their duties they would 
need strength from above. He 
knew that they had great and 
mighty foes, and that to meet them, 
they needed to be clothed in the 
panoply of the Christian soldier. 
He closes, therefore, by exhorting 
them to put on all the strength 
which they could to meet the ene- 
mies with which they had to con- 
tend ; and in the commencement of 
his exhortation he reminds them that 
it was only by the strength of the 
Lord that they could hope for vic- 
tory. To be 'strong in the Lord,' 
is, (1.) to be strong or courageous 
in his cause ; (2.) to feel that he is 
our strength, and to rely on him and 
his promises. 

11. Put on the whole armour of 
God. The whole description here 
is derived from the weapons of an 
ancient soldier. The various parts 
of those weapons — constituting the 
'whole panoply' — are specified in 
vs. 14 — 17. The word rendered 
4 whole armour' (jcavortUav, panoply), 
means complete armour, offensive 
and defensive. See Luke xi. 22. 
Notes, Rom. xiii. 12. 2 Cor. vi. 7. 
'The armour of God' is not that 
which God wears, but that which 
he has provided for the Christian 
soldier. The meaning here is, (1.) 
that we are not to provide in our 
warfare such weapons as men em- 
ploy in their contests, but such as 



A. D. 64.] 



CHAPTER VL 



141 



stand against the wiles of the 
devil. 



God provides; that we are to re- 
nounce the weapons which are car- 
nal, and put on such as God has di- 
rected for the achievement of the 
victory. (2.) We are to put on the 
4 whole armour.* We are not to go 
armed partly with what God has 
appointed, and partly with such 
weapons as men use ; nor are we to 
put on a part of the armour only, 
but the whole of it A man needs 
all that armour if he is about to 
fight the battles of the Lord ; and if 
he lacks one of the weapons which 
God has appointed, defeat may be 
the consequence. % That ye may 
be able to stand. The foes are so 
numerous and mighty, that unless 
Clothed with the divine armour, vic- 
tory will be impossible. IF Against 
the wiles of the devil. The word 
rendered 'wiles' (ji&oBslu), means 
properly that which is traced out 
with method ; that which is method- 
ized; and then that which is well 
laid — art, skill, cunning. It occurs 
in the New Testament only in Eph. 
iv. 14, and in this place. It is ap- 
propriately here rendered wiles, 
meaning cunning devices, arts, at- 
tempts to delude and destroy us. 
The wiles of the devil are the va- 
rious arts and stratagems which he 
employs to drag souls down to per- 
dition. We can more easily encoun- 
ter open force than we can cunning ;• 
and we need the weapons of Chris- 
tian armour to meet the attempts to 
draw us into a snare, as much as to 
meet open force. The idea here is, 
that Satan does not carry on an open 
warfare. He does not meet the 
Christian soldier face to face. He 
advances covertly; makes his ap- 
proaches in darkness ; employs cun- 
ning rather than power, and seeks 
rather to delude and betray than to 
vanquish by mere force. Hence the 



12 For we wrestle not against 
1 flesh and blood, but against prin- 

1 blood and flesh, 

necessity of being constantly armed 
to meet him whenever the attack is 
made. A man who has to contend 
with a visible enemy, may feel safe 
if he only prepares to meet him in 
the open field. But far different is 
the case if the enemy is invisible ; 
if he steals upon us slyly and 
stealthily ; if he practises war only 
by ambushes and by surprises. Such 
is the foe that we have to contend 
with — and almost all the Christian 
struggle is a warfare against strata- 
gems and wiles. Satan does not 
openly appear. He approaches us 
not in repulsive forms, but comes to 
recommend some plausible doctrine, 
to lay before us some temptation 
that shall not immediately repel us. 
He presents the world in an alluring 
aspect ; invites us to pleasures that 
seem to be harmless, and leads us in 
indulgence until we have gone so far 
that we cannot retreat. 

12. For we wrestle. Gr., 'The 
wrestling to us or, ' There is not to 
us a wrestling with flesh and blood.' 
There is undoubtedly here an allu- 
sion to the ancient games of Greece, 
a part of the exercises in which con- 
sisted in wrestling. See Notes on 
1 Cor. ix. 25—27. The Greek word 
here used — 7td%yj — denotes a zvre si- 
ting ; and then a struggle, fight, 
combat. Here it refers to the strug- 
gle or combat which the Chris- 
tian is to maintain — the christian 
warfare. IT Not with flesh and 
blood. Not with men. See Notes 
on Gal. i. 16. The apostle does not 
mean to say that Christians had no 
enemies among men that opposed 
them, for they were exposed often to 
fiery persecution ; nor that they had 
nothing to contend with in the car- 
nal and corrupt propensities of their 
nature, which was true of them then 
as it is now; but that their main 



142 



EPHESIANS* 



[A. D. 64. 



cipalities, a against powers, against 
the rulers of the darkness of this 

a Ro. 8. 38. 



controversy was with the invisible 
spirits of wickedness that sought to 
destroy them. They were the source 
and origin of all their spiritual con- 
flicts, and with them the warfare 
was to be maintained. ^But against 
principalities. There can be no 
doubt whatever that the apostle al- 
ludes here to evil spirits. Like good 
angels, they were regarded as di- 
vided into ranks and orders, and were 
supposed to be under the control of 
one mighty leader. See Notes on 
ch. i. 21. It is probable that the al- 
lusion here is to the ranks and orders 
which they sustained before their 
fall, something like which they may 
still retain. The word principalities 
refers to principal rulers, or chief- 
tains. Powers. Those who had 
power, or to whom the name of pow- 
ers was given. Milton represents 
Satan as addressing the fallen angels 
in similar language : 

" Thrones, dominations, princedoms, virtues, 
powers." 

IT Against the rulers of the darkness 
of this world. The rulers that pre- 
side over the regions of ignorance 
and sin with which the earth abounds. 
Comp. Notes on ch. ii. 2. Darkness 
is an emblem of ignorance, misery, 
and sin ; and no description could be 
more accurate than that of represent- 
ing these malignant spirits as ruling 
over a dark world. The earth — 
dark, and wretched, and ignorant, 
and sinful — is just such a dominion 
as they would choose, or as they 
would cause ; and the degradation 
and woe of the heathen world are 
just such as foul and malignant spi- 
rits would delight in. It is a wide 
and a powerful empire. It has been 
consolidated by ages. It is sustained 
by all the authority of law ; by all 
the omnipotence of the perverted re- 
ligious principle; by all the reve- 



world, against 2 spiritual wicked- 
ness in 3 high places. 

2 or, wicked spirits. 2 or, heavenly, as c. 1. 3. 

rence for antiquity ; by all the power 
of selfish, corrupt, and base passions. 
No empire has been so extended, or 
has continued so long, as that empire 
of darkness ; and nothing on earth 
is so difficult to destroy. Yet the 
apostle says that it was on that king- 
dom they were to make war. Against 
that, the kingdom of the Redeemer 
was to be set up ; and that was to be 
overcome by the spiritual weapons 
which he specifies. When he 
speaks of the christian warfare here, 
he refers to the contest with the 
powers of this dark kingdom. He 
regards each and every Christian as 
a soldier to w T age war on it in what- 
ever way he could, and wherever he 
could attack it. The contest, there- 
fore, was not primarily with men, or 
with the internal corrupt propensi- 
ties of the soul; it was with this 
vast and dark kingdom that had 
been set up over mankind. I do 
not regard this passage, therefore, 
as having a primary reference to 
the struggle which a Christian main- 
tains with his own corrupt propensi- 
ties. It is a warfare on a large scale 
with the entire kingdom of darkness 
over the world. Yet in maintaining 
the warfare, the struggle will be with 
such portions of that kingdom as we 
come in contact with, and will actu- 
ally relate (1.) to our own sinful pro- 
pensities — which are a part of the 
kingdom of darkness ; (2.) with the 
evil passions of others — their pride, 
ambition, and spirit of revenge — 
which are also a part of that king- 
dom; (3.) with the evil customs, 
laws, opinions, employments, plea- 
sures of the world — which are also 
a part of that dark kingdom ; (4.) 
with error, superstition, false doc- 
trine — which are also a part of that 
kingdom ; and (5.) with the wicked- 
ness of the heathen world — the sins 



A. D. 64.] 



CHAPTER VI. 



148 



13 Wherefore take unto you the 
whole armour of God, that ye may 
be able to withstand in the evil day, 
and, having done 1 all, to stand. 

1 or, overcome. 

of benighted nations — -also a part of 
that kingdom. Wherever we come 
in contact with evil — whether in our 
own hearts or elsewhere — there we 
are to make w T ar. ^ Against spirit- 
ual wickedness. Marg. ' or wicked 
spirits.' Literally, 'The spiritual 
things of wickedness ;' but the allu- 
sion is undoubtedly to evil spirits, 
and to their influences on earth. 
% In high places, h tois irtovpcwCois 
— ' in celestial, or heavenly places.' 
The same phrase occurs in ch. i. 3 ; 
ii. 6, where it is translated, * in hea- 
venly places.' The word (irtovpdvioi) 
is used of those that dwell in heaven, 
Matt, xviii. 35. Phil. ii. 10 ; of those 
who come from heaven, 1 Cor. xv. 
48. Phil. iii. 21 ; of the heavenly 
bodies, the sun, moon, and stars. 1 
Cor. xv. 40. Then the neuter plu- 
ral of the word is used to denote the 
heavens ; and then the lower heavens, 
the sky, the air, represented as the 
seat of evil spirits. Notes, ch. ii. 2. 
This is the allusion here. The evil 
spirits are supposed to occupy the 
lofty regions of the air, and thence 
to exert a baleful influence on the 
affairs of man. What was the ori- 
gin of this opinion it is not needful 
here to inquire. No one can prove, 
however, that it is incorrect. It is 
against such spirits, and all their 
malignant influences, that Christians 
are called to contend. In whatever 
way their power is put forth — whe- 
ther in the prevalence of vice and 
error; of superstition and magic arts; 
of infidelity, atheism, or antinomian- 
ism ; of evil customs and laws ; of per- 
nicious fashions and opinions, or in the 
corruptions of our own hearts, we are 
to make war on all these forms of evil, 
and never to yield in the conflict. 



14 Stand therefore, having your 
loins girt a about with truth, and 
having on the breast-plate of right- 
eousness ; 

a Is. 11. 5. 

13. In the evil day. The day of 
temptation; the day when you are 
violently assaulted. % And having 
done all, to stand. Marg. 'or over- 
come. 1 The Greek word means, to 
work out, effect, or produce; and 
then to work up, to make an end of, 
to vanquish. Robinson, Lex. The 
idea seems to be, that they were to 
overcome or vanquish all their foes, 
and thus to stand firm. The whole 
language here is taken from war ; 
and the idea is, that every foe was 
to be subdued — no matter how nu- 
merous or formidable they might be. 
Safety and triumph could be look- 
ed for only when every enemy was 
slain. 

14. Stand therefore. Resist every 
attack — as a soldier does in battle. 
In what way they were to do this, 
and how they were to be armed, the 
apostle proceeds to specify; and in 
doing it, gives a description of the 
ancient armour of a soldier. % Hav- 
ing your loins girt about. The gir- 
dle, or sash, was always with the 
ancients an important part of their 
dress, in war as well as in peace. 
They wore loose, flowing robes ; and 
it became necessary to gird them up 
when they travelled, or ran, or la- 
boured. The girdle was often highly 
ornamented, and was the place where 
they carried their money, their sword, 
their pipe, their writing instruments, 
&c. See Notes on Matt. v. 38 — 41. 
The 'girdle' seems sometimes to 
have been a cincture of iron or steel, 
and designed to keep every part of 
the armour in its place, and to gird 
the soldier on every side. The fol- 
lowing figure will give an idea of 
part of the armour of an ancient 
soldier. 




Grecian Warrior. 



Occasionally he was entirely encased in mail, as in the following figure. 



CHAPTER VL 145 



A. D. 64.] 

f With truth. It may not be easy 
to determine with entire accuracy 
the resemblance between the parts 
of the armour specified in this de- 
scription, and the things with which 
they are compared, or to determine 
precisely why he compared truth to 
a girdle, and righteousness to a 
breast-plate, rather than why he 
should have chosen a different order, 
and compared righteousness to a gir- 
dle, &c. Perhaps in themselves 
there may have been no special rea- 
son for this arrangement, but the 
object may have been merely to spe- 
cify the different parts of the armour 
of a soldier, and to compare them 
with the weapons which Christians 
were to use, though the comparison 
should be made somewhat at ran- 
dom. In some of the cases, however, 
we can see a particular significaney 
in the comparisons which are made ; 
and it may not be improper to make 
suggestions of that kind as we go 
along, The idea here may be, that 
as the girdle was the bracer up, or 
support of the body, so truth is fitted 
to brace us up, and to gird us for 
constancy and firmness. The girdle 
kept all the parts of the armour in 
their proper place, and preserved 
firmness and consistency in the dress; 
and so truth might serve to give con- 
sistency and firmness to our conduct. 
" Great," says Grotius, " is the laxity 
of falsehood ; truth binds the man." 
Truth preserves a man from those 
lax views of morals, of duty and of 
religion, which leave him exposed 
to every assault. It makes the soul 
sincere, firm, constant, and always 
on its guard. A man who has no 
consistent views of truth, is just the 
man for the adversary successfully 
to assail. ^[ And having on the 
breast-plate. The word here ren- 
dered * breast-plate' (^>po|) denoted 
the cuirass, Lat, lorica, or coat of 
mail ; i. e. the armour that covered 
the body from the neck to the thighs, 
and consisted of two parts, one 
13 



covering the front and the other the 
back. It was made of rings, or in 
the form of scales, or of plates, so 
fastened together that they would 
be flexible, and yet guard the body 
from a sword, spear, or arrow. It is 
referred to in the Scriptures as a 
coat of mail (1 Sam. xviL 5) ; an 
habergeon (Neh. iv. 16); or as a 
breast-plate* We are told that Go- 
liath's coat of mail weighed five 
thousand shekels of brass, or nearly 
one hundred and sixty pounds. It 
was often formed of plates of brass, 
laid one upon another, like the scales 
of a fish. The cuts on the following 
page will give an idea of this ancient 
piece of armour. % Of righteous- 
ness. Integrity, holiness, purity of life, 
sincerity of piety. The breast-plate 
defended the vital parts of the body ; 
and the idea here may be that in- 
tegrity of life, and righteousness of 
character, is as necessary to defend 
us from the assaults of Satan, as the 
coat of mail was to preserve the 
heart from the arrows of an enemy. 
It was the incorruptible integrity of 
Job, and, in a higher sense, of the 
Redeemer himself, that saved them 
from the temptations of the devil. 
And it is as true now that no one 
can successfully meet the power of 
temptation unless he is righteous, as 
that a soldier could not defend him- 
self against a foe without such a 
coat of mail. A want of integrity 
will leave a man exposed to the as- 
saults of the enemy, just as a man 
would be whose coat of mail was 
defective, or some part of whieh 
was wanting. The king of Israel 
was smitten by an arrow sent from 
a bow, drawn at a venture, "between 
the joints of his harness" or the 
' breast-plate' (margin), 1 Kings xxii. 
34 ; and many a man who thinks he 
has on the christian armour is smit- 
ten in the same manner. There is 
some defect of character ; some want 
of incorruptible integrity ; some 
point that is unguarded— and that 




Cuirasses, or Coats of Mail. 



A. D. 64.] CHAPTER VI. 

15 And your feet a shod with 

a Ca. 7. 1. 



will be sure to be the point of at- 
tack by the foe. So David was 
tempted to commit the enormous 
crimes that stain his memory, and 
Peter to deny his Lord. So Judas 
was assailed, for the want of the 
armour of righteousness, through his 
avarice; and so, by some want of 
incorruptible integrity in a single 
point, many a minister of the gospel 
has been assailed and has fallen. It 
may be added here, that we need a 
righteousness which God alone can 
give ; the righteousness of God our 
Saviour, to make us perfectly invul- 
nerable to all the arrows of the foe. 

15. And your feet shod. There 
is undoubtedly an allusion here to 
what was worn by the ancient sol- 
dier to guard his feet. The Greek 
is, literally, ' having underbound the 
feet ;' that is, having bound on the 
shoes, or sandals, or whatever was 
worn by the ancient soldier. The 
protection of the feet and ancles con- 
sisted of two parts. (1.) The san- 
dals, or shoes, which were probably 
made so as to cover the foot, and 
which often were fitted with nails, 
or armed with spikes, to make the 
hold firm in the ground ; or (2.) with 
greaves that were fitted to the legs, 
and designed to defend them from 
any danger. These greaves, or boots 
(1 Sam. xvii. 6), were made of brass, 
and were in almost universal use 
among the Greeks and Romans. See 
the figure of the ' Grecian warrior' on 
page 144. ^J" With the preparation. 
Prepared with the gospel of peace. 
The sense is, that the christian sol- 
dier is to be prepared with the gos- 
pel of peace to meet attacks similar 
to those against which the ancient 
soldier designed to guard himself by 
the sandals or greaves which he 
wore. The word rendered prepara- 
tion — (etoLfiaala) — means properly 



147 

the preparation of the gospel of 
peace ; 



readiness, fitness for, alacrity; and 
the idea, according to Robinson 
(Lex.), is, that they were to be ever 
ready to go forth to preach the gos- 
pel. Taylor (Fragments to Calmet's 
Die, No. 219) supposes that it means, 
"Your feet shod with the preparation 
of the gospel; not iron, not steel — 
but patient investigation, calm in- 
quiry, assiduous, laborious, lasting; 
or with firm footing in the gospel of 
peace." Locke supposes it to mean, 
4 with a readiness to walk in the gos- 
pel of peace.' Doddridge supposes 
that the allusion is to greaves, and the 
spirit recommended is that peaceful 
and benevolent temper recommend- 
ed in the gospel, and which, like the 
boots worn by soldiers, would bear 
them safe through many obstructions 
and trials that might be opposed to 
them, as a soldier might encounter 
sharp-pointed thorns that would op- 
pose his progress. It is difficult to 
determine the exact meaning; and 
perhaps all expositors have erred in 
endeavouring to explain the refer- 
ence of these parts of armour by 
some particular thing in the gospel. 
The apostle figured to himself a sol- 
dier, clad in the usual manner. 
Christians were to resemble him. 
One part of his dress or preparation 
consisted in the covering and defence 
of the foot. It was to preserve the 
foot from danger, and to secure the 
facility of his march, and perhaps to 
make him firm in battle. Christians 
were to have the principles of the 
gospel of peace — the peaceful and 
pure gospel — to facilitate them; to 
aid them in their marches ; to make 
them firm in the day of conflict with 
their foes. They were not to be fur- 
nished with carnal weapons, but 
with the peaceful g-ospel of the Re- 
deemer ; and, sustained by this, they 
were to go on in their march through 



148 



EPHESIANS. 



[A. D. 64. 



16 Above all, taking the shield 
of faith, a wherewith ye shall be 

a 1 Jno. 5. 4. 



the world. The principles of the 
gospel were to do for them what the 
greaves and iron-spiked sandals did 
for the soldier — to make them ready 
for the march, to make them firm in 
their foot-tread, and to be a part of 
their defence against their foes. 

16. Above all. 'Ertt rtaaw. Not 
above all in point of importance or 
value, but over all, as a soldier holds 
his shield to defend himself. It con- 
stitutes a protection over every part 
of his body, as it can be turned in 
every direction. The idea is, that 
as the shield covered or protected 
the other parts of the armour, so 
faith had a similar importance in the 
christian virtues. ^ The shield. 
Note, Isa. xxi. 9. The shield was 
usually made of light wood, or a rim of 
brass, and covered with several folds 
or thicknesses of stout hide, which 
was preserved by frequent anointing. 
It was held by the left arm, and was 
secured by straps, through which 
the arm passed, as may be seen in 
the annexed cut. The outer surface 




Greek Warrior. 



of the shield was made more or less 
rounding from the centre to the 
edge, and was polished smooth, or 
anointed with oil, so that arrows or 
darts would glance off, or rebound. 
1[ Of faith. On the nature of faith, 
see Notes on Mark xvi. 16. Faith 
here is made to occupy a more im- 



able to quench all the fiery darts 
of the wicked. 



portant place than either of the other 
christian graces. It bears, to the 
whole christian character, the same 
relation which the shield does to the 
other parts of the armour of a soldier. 
It protects all, and is indispensable 
to the security of all, as is the case 
with the shield. The shield was an 
ingenious device by which blows and 
arrows might be parried off, and the 
whole body defended. It could be 
made to protect the head, or the 
heart, or thrown behind to meet an 
attack there. As long as the soldier 
had his shield, he felt secure ; and as 
long as a Christian has faith, he is 
safe. It comes to his aid in every 
attack that is made on him, no mat- 
ter from what quarter ; it is the de- 
fence and guardian of every other 
christian grace; and it secures the 
protection which the Christian needs 
in the whole of the spiritual war. 

Wherewith ye shall be able to 
quench all the fiery darts of the 
wicked. Or, rather, 4 of the wicked 
one — tov rtovyjpov. The allusion is 
undoubtedly to the great enemy of 
the people of God, called, by way of 
eminence, the loicked one. Comp. 
2 Thess. iii. 3. Mr. Locke renders 
this, "Wherein you may receive, 
and so render ineffectual," &c. 
There seems a little incongruity in 
the idea of quenching darts by a 
shield. But the word quench, here, 
means only that they would be put 
out by being thrown against the 
shield, as a candle would by being 
thrown against anything. The^ery 
darts that were used in war were 
small, slender pieces of cane, which 
were filled with combustible mate- 
rials, and set on fire ; or darts around 
which some combustible material 
was wound, and which were set on 
fire, and then shot slowly against a 



150 



EPHESIANS. 



[A. D. 64. 



17 And take the helmet ° of 
salvation, and the sword b of the 

a Is. 59. 17. b He. 4. 12. 



foe. The object was to make the 
arrow fasten in the body, and in- 
crease the danger by the burning; 
or, more frequently, those darts were 
thrown against ships, forts, tents, 
&c., with a'n intention to set them 
on fire. They were in common use 
among the ancients. Arrian (Expe. 
Alex. 11) mentions the 7tvp$opu j3s^, 
the fire-bearing weapons; Thucy- 
dides (ii. c. 75), the rtvpfyopoi dl'tftfot, 
the fire-bearing arrows; and Livy 
refers to similar weapons as in com- 
mon use in war. Lib. xxi. c. 8. By 
the 4 fiery darts of the wicked,' Paul 
here refers, probably, to the tempta- 
tions of the great adversary, which 
are like fiery darts ; or those furious 
suggestions of evil, and excitements 
to sin, which he may throw into the 
mind like fiery darts. They are — 
blasphemous thoughts, unbelief, sud- 
den temptation to do wrong, or 
thoughts that wound and torment 
the soul. In regard to them, we 
may observe, (1.) that they come 
suddenly, like arrows sped from a 
bow ; (2.) they come from unexpect- 
ed quarters, like arrows shot suddenly 
from an enemy in ambush ; (3.) they 
pierce, and penetrate, and torment 
the soul, as arrows would that are on 
fire ; (4.) they set the soul on fire, 
and enkindle the worst passions, as 
fiery darts do a ship or camp against 
which they are sent. The only way 
to meet them is by the 4 shield of 
faith ;' by confidence in God, and by 
relying on his gracious promises and 
aid. It is not by our own strength ; 
and, if we have not faith in God, we 
are wholly defenceless. We should 
have a shield that we can turn in 
any direction, on which we may re- 
ceive the arrow, and by which it 
may be put out. 

17. And take the helmet. The 



Spirit, which is the word of 
God: 



helmet was a cap made of thick lea- 
ther, or brass, fitted to the head, and 
was usually crowned with a plume, 
or crest, as an ornament. Its use 
was to guard the head from a blow 
by a sword, or war-club, or battle- 
axe. The cuts on the preceding 
page will show its usual form. It 
may be seen, also, in the figure of the 
4 Grecian warrior,' on p. 144. %Of 
salvation. That is, of the hope of 
salvation; for so it is expressed in 
the parallel place in 1 Thess. v. 8. 
The idea is, that a well-founded hope 
of salvation will preserve us in the 
day of spiritual conflict, and will 
guard us from the blows which an 
enemy would strike. The helmet 
defended the head, a vital part ; and 
so the hope of salvation will defend 
the soul, and keep it from the blows 
of the enemy. A soldier would not 
fight well without a hope of victory. 
A Christian could not contend with 
his foes, without the hope of final 
salvation; but, sustained by this, 
what has he to dread 1 % And the 
sword. The sword was an essential 
part of the armour of an ancient sol- 
dier. His other weapons were the 
bow, the spear, or the battle-axe. 
But, without a sword, no soldier 
would have regarded himself as 
well armed. The ancient sword was 
short, and usually two-edged, and re- 
sembled very much a dagger, as may 
be seen in the annexed engraving, 
representing Roman swords. % Of 
the Spirit. Which the Holy Spirit 
furnishes; the truth which he has 
revealed. IT Which is the word of 
God. What God has spoken — his 
truth and promises. See Notes on 
Heb. iv. 12. It was with this wea- 
pon that the Saviour met the tempter 
in the wilderness. Matt. iv. It is 
only by this that Satan can now be 



A. D. 64.] 



CHAPTER VI. 



151 




Roman Swords. 



met. Error and falsehood will not 
put back temptation; nor can we 
hope for victory, unless we are armed 
with truth. Learn, hence, (1.) That 
we should study the Bible, that we 
may understand what the truth is. 
(2.) We should have texts of Scrip- 
ture at command, as the Saviour did, 
to meet the various forms of tempta- 
tion. (3.) We should not depend on 
our own reason, or rely on our own 
wisdom. A single text of Scripture is 
better to meet a temptation, than all 
the philosophy which the world con- 
tains. The tempter can reason, and 
reason plausibly too. But he cannot 
resist a direct and positive command 
of the Almighty. Had Eve adhered 
simply to the word of God, and urged 
his command, without attempting to 
reason about it, she would have been 
safe. The Saviour (Matt. iv. 4. 7. 



10) met the tempter with the word 
of God, and he was foiled. So we shall 
be safe if we adhere to the simple 
declarations of the Bible, and oppose 
a temptation by a positive command 
of God. But, the moment we leave 
that, and begin to parley with sin, 
that moment we are gone. It is as 
if a man should throw away his 
sword, and use his naked hands only 
in meeting an adversary. Hence, 
(4.) we may see the importance of 
training up the young in the accurate 
study of the Bible. There is nothing 
which will furnish a better security 
to them in future life, when tempta- 
tion comes upon them, than to have 
a pertinent text of Scripture at com- 
mand. Temptation often assails us 
so suddenly that it checks all reason- 
ing ; but a text of Scripture will 
suffice to drive the tempter from us, 



152 



EPHESIAN& 



[A. D. 64, 



18 Praying always ° with all 
prayer and supplication in the 

a Lu. 18. 1. 



18. Praying always. It would 
be well for the soldier who goes forth 
to battle, to pray — to pray for victo- 
ry ; or to pray that he may be pre- 
pared for death, should he fall. But 
soldiers do not often feel the neces- 
sity of this. To the Christian soldier, 
however, it is indispensable. Prayer 
crowns all lawful efforts with suc- 
cess, and gives a victory when no- 
thing else would. No matter how 
complete the armour ; no matter how 
skilled we may be in the science of 
war ; no matter how courageous we 
may be, we may be certain that with- 
out prayer we shall be defeated. 
God alone can give the victory ; and 
when the Christian soldier goes forth 
armed completely for the spiritual 
conflict, if he looks to God by prayer, 
he may be sure of a triumph. This 
prayer is not to be intermitted. It 
is to be always. In every tempta- 
tion and spiritual conflict we are to 
pray. See Notes on Luke xviii. 1. 
% With all prayer and supplication. 
With all kinds of prayer ; prayer in 
the closet, the family, the social 
meeting, the great assembly ; prayer 
at the usual hours, prayer when we 
are specially tempted, and when we 
feel just like praying (see Notes, 
Matt. vi. 6) ; prayer in the form of 
supplication for ourselves, and in the 
form of intercession for others. This 
is, after all, the great weapon of our 
spiritual armour, and by this we may 
hope to prevail. 

•* Restraining prayer, we cease to fight ; 

Prayer makes the Christian armour bright, 
! And Satan trembles when he sees, 
I The meanest saint upon his knees." 

% In the Spirit. By the aid of the 
Holy Spirit; or perhaps it may 
mean that it is not to be prayer 
of form merely, but when the spirit 
and the heart accompany it. The 



Spirit, and watching 1 thereunto 
with all perseverance and suppli- 
cation for all saints ; 

b Mat. 26. 41. 

former idea seems, however, to be 
the correct one. ■[[ And watching 
thereunto. Watching for opportu- 
nities to pray; watching for the 
spirit of prayer; watching against 
all those things which would hinder 
prayer. See Notes, Matt, xxv!? 38. 
41. Comp. 1 Pet. iv. 7. % With 
all perseverance. Never becoming 
discouraged and disheartened. Comp. 
Notes, Luke xviii. 1. % And sup- 
plication for all saints. For all 
Christians. We should do this (1.) 
because they are our brethren — 
though they may have a different 
skin, language, or name. (2.) Be- 
cause, like us, they have hearts 
prone to evil, and need, with us, 
the grace of God. (3.) Because no- 
thing tends so much to make us love 
others and to forget their faults, as 
to pray for them. (4.) Because the 
condition of the church is always 
such that it greatly needs the grace 
of God. Many Christians have back- 
slidden; many are cold or luke- 
warm; many are in error; many 
are conformed to the world ; and we 
should pray that they may become 
more holy and may devote them- 
selves more to God. (5.) Because 
each day many a Christian is sub- 
jected to some peculiar temptation 
or trial, and though he may be un- 
known to us, yet our prayers may 
benefit him. (6.) Because each day 
and each night many Christians die. 
We may reflect each night as we 
lie down to rest, that while we sleep, 
some Christians are kept awake by 
the prospect of death, and are now 
passing through the dark valley; 
and each morning we may reflect 
that to-day some Christian will die, 
and we should remember them be- 
fore God. (7.) Because we shall 
soon die, and it will be a comfort to 



A,JD. 64.] 



CHAPTER VI. 



153 



19 And for a me, that utterance 
may be given unto me, that I may- 
open my mouth boldly, to make 
known the mystery of the gospel, 

a 2 Th. 3. 1. 



us if we can remember then that we 
have often prayed for dying saints, 
and if we may feel that they are 
praying for us. 

19. And for me. Paul was then 
a prisoner at Rome. He specially 
needed the prayers of Christians, 
(1.) that he might be sustained in 
his afflictions ; and (2.) that he might 
be able to manifest the spirit which 
he ought, and to do good as he had 
opportunity. Learn hence that we 
should pray for the prisoner, the 
captive, the man in chains, the 
slave. There are in this land con- 
stantly not far from ten thousand 
prisoners — husbands, fathers, sons, 
brothers ; or wives, mothers, daugh- 
ters. True, they are the children 
of crime, but they are also the chil- 
dren of sorrow ; and in either case 
or both they need our prayers. 
There are in this land not far from 
three millions of slaves — and they 
need our prayers. They are the 
children of misfortune and of many 
wrongs ; they are sunk in ignorance 
and want and wo ; they are subject- 
ed to trials, and exposed to tempta- 
tions to the lowest vices. But many 
of them, we trust, love the Redeem- 
er ; and whether they do or do not, 
they need an interest in the prayers 
of Christians. IT That utterance 
may be given unto me. Paul, though 
a prisoner, was permitted to preach 
the gospel. See Notes, Acts xxviii. 
30, 31. ^ That I may open my 
mouth boldly. He was in Rome. 
He was almost alone. He was sur- 
rounded by multitudes of the wick- 
ed. He was exposed to death. Yet 
he desired to speak boldly in the 
name of the Lord Jesus, and to in- 
vite sinners to repentance. A Chris- 



20 For which I am an ambas- 
sador in bonds ; 1 that 2 therein I 
may speak boldly, as I ought a to 
speak. 

*• or, a chain. a or, thereof, 

a Is. 58. 1. 



tian in chains, and surrounded by 
the wicked, may speak boldly, and 
may have hope of success — for Paul 
was not an unsuccessful preacher 
even when a captive at Rome. See 
Notes on Phil. iv. 22. ^ The mys- 
tery of the gospel. Notes, ch. i. 9. 

20. For which I am an ambassa- 
dor in bonds. In chains (see the 
margin) ; or in confinement. There 
is something peculiarly touching in 
this. He was an ambassador— sent 
to proclaim peace to a lost world. 
But he was now in chains. An am- 
bassador is a sacred character. No 
greater affront can be given to a na- 
tion than to put its ambassadors to 
death, or even to throw them into 
prison. But Paul says here that the 
unusual spectacle was witnessed of an 
ambassador seized, bound, confined, 
imprisoned; an ambassador who ought 
to have the privileges conceded to all 
such men, and to be permitted to go 
everywhere publishing the terms of 
mercy and salvation. See the word 
ambassador explained in the Notes 
on 2 Cor. v. 20. T That therein. 
Marg. or thereof. Gr., Iv <W$ — in 
it ; that is, says Rosenmuller, in the 
gospel. It means, that in speaking 
the gospel he might be bold. If I 
may speak boldly. Openly, plainly, 
without fear. See Notes on Acts 
iy. 13 ; ix. 27 ; xiii. 46 ; xiv. 3 ; xviii. 
26; xix. 8; xxvi. 26. % As I ought 
to speak. Whether in bonds or at 
large. Paul felt that the gospel 
ought always to be spoken with plain- 
ness, and without the fear of man. 
It is remarkable that he did not ask 
them to pray that he might be re- 
leased. Why he did not we do not 
know ; but perhaps the desire of re- 
lease did not lie so near his heart as 



154 



EPHESTANS. 



[A. D. 64. 



21 But that ye also may know 
my affairs, and how I do, Tychi- 
cus, a a beloved brother and faith- 
ful minister in the Lord, shall 
make known to you all things : 

22 Whom b I have sent unto 
you for the same purpose, that ye 

a Ac. 20.4. bCo. 4. 7 3 8. 



the duty of speaking the gospel with 
boldness. It may be of much more 
importance that we perform our duty 
aright when we are afflicted, or are 
in trouble, than that we should be 
released. 

21. But that ye may know my 
affairs. May understand my condi- 
tion, my feelings, and in what I am 
engaged. To them it could not but 
be a subject of deep interest. % And 
how I do. Gr., 'What I do;' that 
is, how I am employed. «[ Tychicus. 
Tychicus was of the province of 
Asia, in Asia Minor, of which Ephe- 
sus was the capital. See Acts xx. 
4. It is not improbable that he was 
of Ephesus, and that he was well 
known to the church there. He 
also carried the letter to the Colos- 
sians (Col. iv. 7), and probably the 
Second Epistle to Timothy. 2 Tim. 
iv. 12. Paul also proposed to send 
him to Crete to succeed Titus. Tit. 
iii. 12. He was high in the confi- 
dence of Paul, but it is not known 
when he was converted, or why he 
was now at Rome. The Greeks 
speak of him as one of the seventy 
disciples, and make him bishop of 
Colophon, in the province of Asia. 

22. Whom I have sent unto you. 
The churches where Paul had 
preached, would feel a great inte- 
rest in his welfare. He was a pri- 
soner at Rome, and it was doubtful 
what the result would be. In this 
situation, he felt it proper to despatch 
a special messenger to give informa- 
tion about his condition; to state 
what was doing in Rome; to ask 
the prayers of the churches ; and to 



might know our affairs, and that 
he might comfort your hearts. 

23 Peace c be to the brethren, 
and love with faith, from God the 
Father, and the Lord Jesus Christ. 

24 Grace be with all them that 

a 1 Pe. 5. 14. 



administer consolation to them in 
their various trials. The same sen- 
timent in regard to the embassy of 
Tychicus, is expressed in the Epistle 
to the Colossians. Ch. iv. 7, 8. No 
small part of the consolation which 
he would impart to them would be 
found in these invaluable letters 
which he bore to them from the 
apostle. 

23. Peace be to the brethren. The 
epistle is closed with the usual salu- 
tations. The expression 4 peace to 
you, 9 was the common form of salu- 
tation in the East (Notes, Matt. x. 
13. Luke xxiv. 36. Rom. xv. 33. 
Comp. Gal. vi. 16. 1 Pet. v. 14. 
3 John 14), and is still the ' salam? 
which is used — the word salam 
meaning peace. ^ And love with 
faith. Love united with faith ; not 
only desiring that they might have 
faith, but the faith which worked 
by love. IT From God the Father 
and the Lord Jesus Christ. The 
Father and the Son are regarded as 
equally the author of peace and love. 
Comp. Notes on 2 Cor. xiii. 14. 

24. Grace be, &c. Note, Rom. 
xvi. 20. % That love our Lord 
Jesus Christ. See Notes on 1 Cor. 
xvi. 22. IT In sincerity. Marg., 
with incorruption. With a pure 
heart ; without dissembling ; without 
hypocrisy. There could not be a 
more appropriate close of the epis- 
tle than such a wish ; there will be 
nothing more needful for us when 
we come to the close of life than the 
consciousness that we love the Lord 
Jesus Christ in sincerity. To 
writer and reader may this be 



A. D. 64.] 



CHAPTER VI. 



155 



love our Lord Jesus Christ 1 in 
sincerity. Amen. 

1 or, with incorruption. 

equally the inestimable consolation 
then ! Better, far better then will be 
the evidence of such sincere love, 
than all the wealth which toil can 
gain, all the honours which the 
world can bestow — than the most 
splendid mansion, or the widest fame. 



Written from Rome unto the 
Ephesians by Tychicus. 



The subscription to this epistle, 
like those affixed to the other epis- 
tles, is of no authority, but in this 
instance there is every reason to be- 
lieve that it is correct. Comp. 
Notes at the end of the Epistle to 
the Romans and 1 Corinthians. 



THE 

EPISTLE TO THE PHILIPPIANS. 



INTRODUCTION. 

5 1. The situation of Philippi. 

Philippi is mentioned in the New Testament only in the following 
places and connections. In Acts xvi. 11, 12, it is said that Paul and his 
fellow-travellers "loosed from Troas, came with a straight course to 
Samothracia and Neapolis, and from thence to Philippi." It was at this 
time that the " Lord opened the heart of Lydia to attend to the things 
which were spoken by Paul," and that the jailer was converted under 
such interesting circumstances. In Acts xx. 1 — 6, it appears that Paul 
again visited Philippi after he had been to Athens and Corinth, and when 
on his way to Judea. From Philippi he went to Troas. In 1 Thess. ii. 2, 
Paul alludes to the shameful treatment which he had received at Philippi, 
and to the fact, that having been treated in that manner at Philippi, he 
had passed to Thessalonica, and preached the gospel there. 

Philippi received its name from Philip, the father of Alexander the 
Great. Before his time, its history is unknown. It is said that it was 
founded on the site of an old Thasian settlement, and that its former name 
was Crenides, from the circumstance of its being surrounded by numerous 
rivulets and springs descending from the neighbouring mountains (from 
jepjjw? — krene, a spring). The city was also called Dathos, or Datos — 
Aot?o$. Notes, Acts xvi. 12. The Thasians, who inhabited the island of 
Thasus, lying off the coast in the iEgean sea, had been attracted to the 
place by the valuable mines of gold and silver which were found in that 
region. It was a city of Macedonia, to the north-east of Amphipolis, and 
nearly east of Thessalonica. It was not far from the borders of Thrace. 
It was about fifteen or twenty miles from the iEgean sea, in the neigh- 
bourhood of Mount Pangseus, and had a small river or stream running 
near it which emptied into the iEgean sea. Of the size of the city when 
the gospel was preached there by Paul, we have no information. 

This city was originally within the limits of Thrace. Philip of Mace- 
don having turned his attention to Thrace, the situation of Crenides and 
Mount Pangseus naturally attracted his notice. Accordingly he invaded 
this country ; expelled the feeble Cotys from his throne, and then proceeded 
to found a new city, on the site of the old Thasian colony, which he called 
after his own name, Philippi, Anthon, Class. Die. When Macedonia 
14 (clvii) 



clviii 



INTRODUCTION. 



became subject to the Romans, the advantages attending the situation of 
Philippi induced that people to send a colony there, and it became one of 
the most flourishing cities of the empire. Comp. Acts xvi. 12. Pliny, iv. 
10. There is a medal of this city with the following inscription. Col. 
Jul. Aug. Phil ; from which it appears that there was a colony sent 
there by Julius Caesar. Michaelis. The city derived considerable import- 
ance from the fact that it was a principal thoroughfare from Asia to Eu- 
rope, as the great leading road from one continent to the other was in the 
vicinity. This road is described at length by Appian, De Bell. Civ. L. 
iv. c. 105, 106. 

This city is celebrated in history from the fact that it was here that a 
great victory — deciding the fate of the Roman empire — was obtained by 
Octavianus (afterwards Augustus Csesar) and Antony over the forces of 
Brutus and Cassius, by which the republican party was completely sub- 
dued. In this battle, Cassius, who was hard pressed and defeated by An- 
tony, and who supposed that every thing was lost, slew himself in 
despair. Brutus deplored his loss with tears of the sincerest sorrow, call- 
ing him " the last of the Romans.' After an interval of twenty days, 
Brutus hazarded a second battle. Where he himself fought in person he 
was successful ; but the army everywhere else gave way, and the battle 
terminated in the entire defeat of the republican party. Brutus escaped 
with a few friends ; passed a night in a cave, and seeing that all was irre- 
trievably lost, ordered Strato, one of his attendants, to kill him. Strato 
for a long time refused; but seeing Brutus resolute, he turned away his 
face, and held his sword, and Brutus fell upon it. The city of Philippi is 
often mentioned by the Byzantine writers in history. Its ruins still retain 
the name of Filibah. Two American missionaries visited these ruins in 
May, 1834. They saw the remains of what might have been the forum or 
market-place, where Paul and Silas were beaten (Acts xvi. 19); and also 
the fragments of a splendid palace. The road by which Paul went from 
Neapolis to Philippi, they think is the same that is now travelled, as it is 
cut through the most difficult passes in the mountains. It is still paved 
throughout. 

5 2. The establishment of the church in Philippi, 

Philippi was the first place in Europe where the gospel was preached ; 
and this fact invests the place with more interest and importance than it 
derives from the battle fought there. The gospel was first preached here, 
in very interesting circumstances, by Paul and Silas. Paul had been called 
by a remarkable vision (Acts xvi. 9) to go into Macedonia, and the first 
place where he preached was Philippi — having made his way, as his cus- 
tom was, directly to the capital. The first person to whom he preached 
was Lydia, a seller of purple, from Thyatira, in Asia Minor. She was 
converted, and received Paul and Silas into her house, and entertained 
them hospitably. In consequence of Paul's casting out an evil spirit from 
a " damsel possessed of a spirit of divination," by which the hope of gain 
by those who kept her in their employ was destroyed, the populace was 
excited, and Paul and Silas were thrown into the inner prison, and their 
feet were made fast in the stocks. Here, at midnight, God interposed in 
a remarkable manner. An earthquake shook the prison ; their bonds were 
loosened ; the doors of the prison were thrown open, and their keeper, 



INTRODUCTION* 



Ij who before had treated them with peculiar severity, was converted, and 
all his family were baptized. It was in such solemn circumstances that 
j the gospel was first introduced into Europe. After the tumult, and the con- 
j version of the jailer, Paul was honourably released, and soon left the city„ 
I Acts xvd. 40. He subsequently visited Macedonia before his imprison- 
] ment at Rome, and doubtless went to Philippi (Acts xx. 1, 2). It is sup- 
i posed, that after his first imprisonment at Rome, he was released and 
again visited the churches which he had founded. In this epistle (ch. i. 
25, 26 ; ii. 24) he expresses a confident hope that he would be released, 
and would be permitted to see them again ; and there is a probability that 
his wishes in regard to this were accomplished. See Intro, to 2 Timothy. 

5 3. The time when the epistle was written. 

It is evident that this epistle was written from Rome. This appears, 
(1.) because it was composed when Paul was in 4 bonds' (ch. i. 13, 14) ; 
(2.) because circumstances are suggested, such as to leave no doubt that 
the imprisonment was at Rome. Thus, in ch. i. 13, he says that his 
4 bonds were manifested in all the palace ;' a phrase which would natu- 
rally suggest the idea of the Roman capitol ; and, in ch. iv. 22, he says, 
44 All the saints salute you, chiefly they that are of Ccesar^s household" 
It is further evident that it was after he had been imprisoned for a consi- 
derable time, and, probably, not long before his release. This appears 
from the following circumstances : (1.) The apostle had been a prisoner 
so long in Rome, that the character which he had manifested in his trials 
had contributed considerably to the success of the gospel. Ch. i. 12 — 14. 
His bonds, he says, were manifest 44 in all the palace ;" and many of the 
brethren had become increasingly bold by his 44 bonds," and had taken 
occasion to preach the gospel without fear. (2.) The account given of 
Epaphroditus imports that, when Paul wrote this epistle, he had been a con- 
siderable time at Rome. He was with Paul in Rome, and had been sick there. 
The Philippians had received an account of his sickness, and he had again 
been informed how much they had been affected with the intelligence of 
his illness. Ch. ii. 25, 26. The passing and repassing of this intelligence, 
Dr. Paley remarks, must have occupied considerable time, and must have 
all taken place during Paul's residence at Rome. (3.) After a residence 
at Rome, thus proved to have been of considerable duration, Paul, at the 
time of writing this epistle, regards the decision of his destiny as at hand. 
He anticipates that the matter would soon be determined. Ch. ii. 23. 
44 Him therefore (Timothy) I hope to send presently, so soon as I see how 
it will go with me." He had some expectation that he might be released, 
and be permitted to visit them again. Ch. ii. 24. 44 1 trust in the Lord 
that I also myself shall come shortly." Comp. ch. i. 25. 27. Yet he was 
not absolutely certain how it would go with him, and though, in one place, 
he speaks with great confidence that he would be released (ch. i. 25), yet 
in another he suggests the possibility that he might be put to death. Ch. 
ii. 17. 44 Yea, and if I be offered upon the sacrifice and service of your 
faith, I joy and rejoice with you all." These circumstances concur to fix 
the time of writing the epistle to the period at which the imprisonment in 
Rome was about to terminate. From Acts xxviii. 30, we learn that Paul 
was in Rome 4 two whole years ;' and it was during the latter part of this 
period that the epistle was written. It is commonly agreed, therefore, 



cix 



INTRODUCTION, 



that it was written about A. D. 61 or 62. Hug (Intro.) places it at the 
end of the year 61, or the beginning of the year 62 ; Lardner, at the close 
of the year 62. It is evident that it was written before the great confla- 
gration at Rome in the time of Nero (A. D. 64) ; for it is hardly credible 
that Paul would have omitted a reference to such an event, if it had 
occurred. It is certain, from the persecution of the Christians which 
followed that event, that he would not have been likely to have represented 
his condition to be so favourable as he has done in this epistle. He could 
hardly have looked then for a release. 

5 4. The design and character of the epistle. 

The object of the epistle is apparent. It was sent by Epaphroditus (ch. 
ii. 25), who appears to have been a resident at Philippi, and a member of 
the church there, to express the thanks of the apostle for the favours which 
they had conferred on him, and to comfort them with the hope that he 
might be soon set at liberty. Epaphroditus had been sent by the Philip- 
pians to convey their benefactions to him in the time of his imprisonment. 
Ch. iv. 18. While at Rome, he had been taken ill. Ch. ii. 26. 27. On 
his recovery, Paul deemed it proper that he should return at once to 
Philippi. It was natural that he should give them some information about 
his condition and prospects. A considerable part of the epistle, therefore, 
is occupied in giving an account of the effects of his imprisonment in pro- 
moting the spread of the gospel, and of his own feelings in the circum- 
stances in which he then was. He was not yet certain what the result 
of his imprisonment would be (ch. i. 20) ; but he was prepared either to 
live or to die, ch. i. 23. He wished to live only that he might be useful 
to others; and, supposing that he might be made useful, he had some 
expectation that he might be released from his bonds. 

There is, perhaps, no one of the epistles of the apostle Paul which is so 
tender, and which abounds so much with expressions of kindness, as this. 
In relation to other churches, he was often under the necessity of using 
the language of reproof. The prevalence of some error, as in the churches 
of Galatia ; the existence of divisions and strifes, or some aggravated case 
requiring discipline, or some gross irregularity, as in the church at Corinth ; 
frequently demanded the language of severity. But, in the church at 
Philippi, there was scarcely anything which required rebuke ; there was 
very much that demanded commendation and gratitude. Their conduct 
towards him, and their general deportment, had been exemplary, generous, 
noble. They had evinced for him the tenderest regard in his troubles ; 
providing for his wants, sending a special messenger to supply him when 
no other opportunity occurred (ch. iv. 10), and sympathizing with him in 
his trials ; and they had, in the order, peace, and harmony of the church, 
eminently adorned the doctrine of the Saviour. The language of the 
apostle, therefore, throughout the epistle, is of the most affectionate cha- 
racter — such as a benevolent heart would always choose to employ, and 
such as must have been exceedingly grateful to them. Paul never hesi- 
tated to use the language of commendation where it was deserved, as he 
never shrank from reproof where it was merited ; and he appears to have 
regarded the one as a matter of duty as much as the other. We are to 
remember, too, the circumstances of Paul, and to ask what kind of an 
epistle an affectionate and grateful spiritual father would be likely to write 



INTRODUCTION, 



cki 



to a much-beloved flock, when he felt that he was about to die ; and we 
shall find that this is just such an epistle as we should suppose such a man 
would write. It breathes the spirit of a ripe Christian, whose piety was 
mellowing for the harvest; of one who felt that he was not far from 
heaven, and might soon "be with Christ." Though there was some 
expectation of a release, yet his situation was such as led him to look 
death in the face. He was lying under heavy accusations ; he had no 
hope of justice from his own countrymen ; the character of the sovereign, 
Nero, was not such as to inspire him with great confidence of having 
justice done ; and it is possible that the fires of persecution had already 
begun to burn. At the mercy of such a man as Nero ; a prisoner; among 
strangers, and with death staring him in the face, it is natural to suppose 
that there would be a peculiar solemnity, tenderness, pathos, and ardor of 
affection, breathing through the entire epistle. Such is the fact ; and in 
none of the writings of Paul are these qualities more apparent than in 
this letter to the Philippians. He expresses his grateful remembrance of 
all their kindness ; he evinces a tender regard for their welfare ; and he 
pours forth the full-flowing language of gratitude, and utters a father's 
feelings toward them by tender and kind admonitions. It is important to 
remember these circumstances in the interpretation of this epistle. It 
breathes the language of a father, rather than the authority of an apostle ; 
the entreaties of a tender friend, rather than the commands of one in 
authority. It expresses the affections of a man who felt that he might be 
near death, and who tenderly loved them ; and it will be, to all ages, a 
model of affectionate counsel and advice. 



14* 



EPISTLE TO THE PHILIPPIANS. 



CHAPTER I. 

ANALYSIS OE THE CHAPTER. 

This chapter embraces the follow- 
ing points : — 

I. The salutation to the church. 
Vs. 1, 2. 

II. In vs. 3 — 8, the apostle ex- 
presses his gratitude for the evidence 
which they had given of love to God, 
and for their fidelity in the gospel 
from the time when it was first pro- 
claimed among them. He says that 
he was confident that this would 
continue, and that God, who had so 
mercifully imparted grace to them 
to be faithful, would do it to the 
end. 

III. He expresses the earnest hope 
that they might abound more and 
more in knowledge, and be without 
offence to the day of Christ. Vs. 9 
-11. ^ 

IV. In vs. 12 — 21, he states to 
them what had been the effect of 
his imprisonment in Rome — presum- 
ing that it would be grateful intelli- 
gence to them that even his impris- 
onment had been overruled for the 
spread of the gospel. His trials, he 
says, had been the means of the ex- 
tension of the knowledge of Christ 
even in the palace, and many Chris- 
tians had been emboldened by his 
sufferings to increased diligence in 
making known the truth. Some, 
indeed, he says, preached Christ 
from unworthy motives, and with a 
view to increase his affliction, but 
in the great fact that Christ was 
preached, he says, he rejoiced. For- 
getting himself, and any injury 
which they might design to do to 
him, he could sincerely rejoice that 



the gospel was proclaimed — no mat- 
ter by whom or with what motives. 
The whole affair he trusted would 
be made conducive to his salvation, 
Christ was the great end and aim 
of his life ; and if he were made 
known, everything else was of minor 
importance. 

V. The mention of the fact (ver. 
21) that his great aim in living was 
'Christ,' leads him to advert to the 
probability that he might soon be 
with him. Vs. 22— -26. So great 
was his wish to be with him, that he 
would hardly know which to choose 
— -whether to die at once, or to live 
and to make him known to others. 
Believing, however, that his life 
might be still useful to them, he had 
an expectation of considerable con- 
fidence that his life would be spared, 
and that he would be released. 

VI. The chapter closes, vs. 27 — 
30, with an earnest exhortation that 
they would live as became the gos- 
pel of Christ. Whatever might be- 
fall him — whether he should be per- 
mitted to see them, or should hear 
of them, he entreated that he might 
know that they were living as be- 
came the gospel. They were not to 
be afraid of their adversaries; and 
if called to suffer, they were to re- 
member that 6 it was given' them 
not only to believe on the Redeemer, 
but also to suffer in his cause. 

. 1. Paul and Timotheus. Paul 
frequently unites some person with 
him in his epistles. See Notes on 
1 Cor. i. 1. It is clear from this, that 
Timothy was with Paul at Rome. 
Why he was there is unknown. It 
is evident that he was not there as 
a prisoner with Paul, and the proba- 
(163) 



164 



PHILXPFIANS. 



[A. D. 64, 



CHAPTER I. 

PAUL and Timotheus, the ser- 
vants of Jesus Christ, to all 



bility is, that he was one of the 
friends who had gone to Rome with 
a view to show his sympathy with 
him in his sufferings. Comp. Notes 
on 2 Tim. iv. 9. There was special 
propriety in the fact that Timothy 
was joined with the apostle in writ- 
ing the epistle, for he was with him 
when the church was founded, and 
doubtless felt a deep interest in its 
welfare. Acts xvi. Timothy had 
remained in Macedonia after Paul 
went to Athens, and it is not impro- 
bable that he had visited them after- 
wards. If The servants of Jesus 
Christ Notes, Rom. i. 1. f To all 
the saints in Christ Jesus. The 
common appellation given to the 
church, denoting that it was holy. 
Notes, Rom. i. 7. ^ With the bish- 
ops, 6vv i7ti6x6rcoL^. See Notes, Acts 
xx. 28. The word here used occurs 
in the New Testament only in the 
following places. Acts xx. 28, trans- 
lated overseers; and Phil. i. 1. 1 
Tim. iii. 2. Tit. i. 7. 1 Pet. ii. 25, 
in each of which places it is render- 
ed bishop. The word properly means 
an inspector, overseer, or guardian, 
and was given to the ministers of 
the gospel because they exercised 
this care over the churches, or were 
appointed to oversee their interests. 
It is a term, therefore, which might 
be given to any of the officers of the 
churches, and was originally equiv- 
alent to the term presbyter. It is 
evidently used in this sense here. It 
cannot be used to denote a diocesan 
bishop ; or a bishop having the care 
of the churches in a large district 
of country, and of a superior rank 
to other ministers of the gospel, for 
the word is here used in the plural 
number, and it is in the highest degree 
improbable that there were dioceses 



the saints in Christ Jesus which 
are at Philippi, a with the bishops 
and deacons; 

a Ac. 16. 12, &c. 



in Philippi. It is clear, moreover, 
that they were the only officers of 
the church there except ' deacons ;' 
and the persons referred to, there- 
fore, must have been those who were 
invested simply with the pastoral 
office. Thus Jerome, one of the 
early Fathers, says, respecting the 
word bishop: "A presbyter is the 
same as a bishop. And until there 
arose divisions in religion, churches 
were governed by a common coun- 
cil of presbyters. But afterwards, 
it was everywhere decreed, that one 
person, elected from the presbyters, 
should be placed over the others." 
" Philippi," says he, " is a single city 
of Macedonia; and certainly there 
could not have been several like 
these who are now called bishops, 
at one time in the same city. But 
as, at that time, they called the same 
bishops, whom they called presbyters 
also, the apostles spoke indhTerently 
of bishops as of presbyters." Anno- 
tations on the Epistle to Titus, as 
quoted by Dr. Woods on Episcopacy, 
p. 63. 1f And deacons. On the ap- 
pointment of deacons, and their duty, 
see Notes on Acts vi. 1. The word 
deacons does not occur before this 
place in the common version of the 
New Testament, though the Greek 
word here rendered deacon frequent- 
ly occurs. It is rendered minister, 
and ministers, in Matt. xx. 26. Mark 
x. 43. Rom. xiii. 4 ; xv. 8. 1 Cor. 
iii. 5. 2 Cor. iii. 6 ; vi. 4 ; xi. 15. 
23. Gal. ii. 17. Eph. iii. 7; vi. 21. 
Col. i. 7. 23. 25; iv. 7. 1 Tim. iv. 
6 ; servant and servants, Matt. xxii. 
13; xxiii. 11. Mark ix. 35. John 

ii. 5. 9 ; xii. 26. Rom. xvi. 1 ; and 
deacon or deacons, Phil. i. 1. 1 Tim. 

iii. 8. 12. The word properly means 
servants, and is then applied to the 



A. D. 64] 



CHAPTER I. 



165 



ministers of the gospel as being the 
servants of Christ, and of the 
churches. Hence it came especially 
to denote those who had charge of 
the alms of the church, and who 
were the overseers of the sick and 
the poor. In this sense the word is 
probably used in the passage before 
us, as the officers here referred to 
were distinct in some way from the 
bishops. The apostle here mentions 
but two orders of ministers in the 
church at Philippi, and this account 
is of great importance in its bearing 
on the question about the way in 
which Christian churches were at 
first organized, and about the officers 
which existed in them. In regard 
to this we may remark, (1.) that but 
two orders of ministers are mention- 
ed. This is undeniable, whatever 
rank they may have held. (2.) There 
is no intimation whatever that a min- 
ister like a prelatical bishop had ever 
been appointed there, and that the 
incumbent of the office was absent, 
or that the office was now vacant. 
If the bishop was absent, as Bloom- 
field and others suppose, it is remark- 
able that no allusion is made to him, 
and that Paul should have left the 
impression that there were in fact 
but two 4 orders' there. If there were 
a prelate there, why did not Paul re- 
fer to him with affectionate saluta- 
tions'? Why does he refer to the 
two other 4 orders of clergy' without 
the slightest allusion to the man who 
was set over them as " superior in 
ministerial rank and power 1" Was 
Paul jealous of this prelate? But 
if they had a prelate, and the see 
was then vacant, why is there no 
reference to this fact ] Why no con- 
dolence at their loss 1 Why no pray- 
er that God would send them a man 
to enter into the vacant diocese 1 It 
is a mere assumption to suppose, 
as the friends of prelacy often do, 
that they had a prelatical bishop, 
but that he was then absent. But 
even granting this, it is an inquiry 



which has never been answered, 
why Paul did not make some refer- 
ence to this fact, and ask their pray- 
ers for the absent prelate. (3.) The 
church was organized by the apostle 
Paul himself, and there can be no 
doubt that it was organized on the 
4 truly primitive and apostolic plan.' 
(4.) The church at Philippi was in 
the centre of a large territory ; was 
the capital of Macedonia, and was 
not likely to be placed in subjection 
to the diocesan of another region. 
(5.) It was surrounded by other 
churches, as we have express men- 
tion of the church at Thessalonica, 
and the preaching of the gospel at 
Berea. Actsxvii. (6.) There is more 
than one bishop mentioned as con- 
nected with the church in Philippi. 
But these could not have been bish- 
ops of the Episcopal or prelatical 
order. If Episcopalians choose to 
say that they were prelates, then it 
follows (a) that there was a plurality 
of such persons in the same diocese, 
the same city, and the same church 
— which is contrary to the funda- 
mental idea of Episcopacy. It fol- 
lows also (b) that there was entirely 
wanting in the church at Philippi 
what the Episcopalians call the " se- 
cond order" of clergy ; that a church 
was organized by the apostles defec- 
tive in one of the essential grades, 
with a body of prelates without pres- 
byters — that is, an order of men of 
44 superior" rank designated to exer- 
cise jurisdiction over 44 priests" who 
had no existence. If there were 
such presbyters or 4 priests' there, 
why did not Paul name them 1 If 
their office was one that was con- 
templated in the church, and was 
then vacant, how did this happen! 
And if this were so, why is there no 
allusion to so remarkable a fact 1 (7.) 
It follows, therefore,that in this church 
there were but two orders of officers ; 
and further that it is right and pro- 
per to apply the term bishop to the 
ordinary ministers of the churches, 



166 



PHILIPPIANS. 



[A. D. 64 



2 Grace a be unto you, and 
peace, from God our Father, and 
from the Lord Jesus Christ. 

3 I thank my God upon every 
1 remembrance of you, 

a Ro. L 7. 1 or, mention. 



As no mention is made of a prelate; 
as there are but two orders of men 
mentioned to whom the care of the 
church was intrusted, it follows that 
there was one church at least organ- 
ized by the apostles without any pre- 
late. (8.) The same thing may be 
observed in regard to the distinction 
between ' teaching' elders and ' rul- 
ing' elders. No such distinction is 
referred to here ; and however use- 
ful such an office as that of ruling 
elder may be, and certain as it is, 
that such an office existed in some 
of the primitive churches, yet here 
is one church where no such officer 
is found, and this fact proves that 
such an officer is not essential to the 
Christian church. 

2. Grace be unto you, &c. See 
Note, Rom. i. 7. 

3. 1 thank my God upon every re- 
membrance of you. Marg., men- 
tion. The Greek word means re- 
collection, remembrance. But this 
recollection may have been suggest- 
ed either by his own reflections on 
what he had seen, or by what he had 
heard of them by others, or by the 
favours which they conferred on him 
reminding him of them. The mean- 
ing is, that as often as he thought on 
them, from whatever cause, he had 
occasion of thankfulness. He says 
that he thanked his God, intimating 
that the conduct of the Philippians 
was a proof of the favour of God to 
to him ; that is, he regarded their 
piety as one of the tokens of the 
favour of God to his own soul — for 
in producing that piety he had been 
mainly instrumental. 

4. Always. There is much em- 



4 Always in every prayer 1 of 
mine for you all making request 
with joy, 

5 For your fellowship in the 
gospel, from the first day until 
now; 

b Ep. 1. 14, &c. 1 Th. 1. 2. 



phasis in the expressions which are 
here used. Paul labours to show 
them that he never forgot them; 
that he always remembered them in 
his prayers. % In every prayer of 
mine. This was a proof of particu- 
lar and special affection, that while 
there were so many objects demand- 
ing his prayers, and so many other 
churches which he had founded, he 
never forgot them. The person or 
object that we remember in every 
prayer must be very dear to the 
heart. 1F For you all. Not for the 
church in general, but for the indi- 
vidual members. " He industrious- 
ly repeats the word all, that he 
might show that he loved them all 
equally well, and that he might the 
more successfully excite them to the 
manifestation of the same love and 
benevolence." Wetstein. f Making 
request with joy. With joy at your 
consistent walk and benevolent lives 
— mingling thanksgiving with my 
prayers in view of your holy walk. 

5. For your fellowship in the gos- 
pel. " For your liberality towards me, 
a preacher of the gospel." Wetstein. 
There has been, however, no little 
difference of opinion about the mean- 
ing of this phrase. Many — as Dod- 
dridge, Koppe, and others — suppose 
it refers to the fact that they parti- 
cipated in the blessings of the gospel 
from the first day that he preached 
it until the time when he wrote this 
epistle. Others suppose that it re- 
fers to their constancy in the Chris- 
tian faith. Others — as Pierce, Mi- 
chaelis, Wetstein, Bloomfield, and 
Storr — suppose it refers to their 
liberality in contributing to the sup- 



A. D. 64.] 



CHAPTER I. 



167 



port of the gospel ; to their partici- 
pating with others, or sharing what 
they had in common with others, 
for the maintenance of the gospel. 
That this is the true sense seems 
apparent, (1.) because it accords with 
the scope of the epistle, and what 
the apostle elsewhere says of their 
benefactions. He speaks particular- 
ly of their liberality, and indeed this 
was one of the principal occasions 
of his writing the epistle. Ch. iv. 
10—12, 15—18. (2.) It accords 
with a frequent meaning of the 
word rendered fellowship — xowwla. 
It denotes that which is in common ; 
that of which we participate with 
others, communion, fellowship. Acts 
ii. 42. 1 Cor. i. 9 ; x. 16. Philem. 6 ; 
then it means communication, dis- 
tribution, contribution. Rom. xv. 
26. 2 Cor. ix. 13. That it cannot 
mean 'accession to the gospel' as 
has been supposed (see Rob. Lex.), 
is apparent from what he adds — 
* from the first day until now.' The 
fellowship must have been some- 
thing constant, and continually mani- 
fest — and the general meaning is, 
that in relation to the gospel — to its 
support, and privileges, and spirit, 
they all shared in common. They 
felt a common interest in every thing 
that pertained to it, and they showed 
this in every suitable way, and espe- 
cially in ministering to the wants 
of those who were appointed to 
preach it. ^ From the first day. 
The time when it was first preached 
to them. They had been constant. 
This is honourable testimony. It is 
much to say of a church, or of an 
individual Christian, that they have 
been constant and uniform in the 
requirements of the gospel. Alas, 
of how few can this be said ! On 
these verses (3 — 5) we may remark, 
(1.) That one of the highest joys 
which a minister of the gospel can 
have, is that furnished by the holy 
walk of the people to whom he has 
ministered. Comp. 3 John 4. It is 



joy like that of a farmer when he 
sees his fields whiten for a rich har- 
vest; like that of a teacher in the 
good conduct and rapid progress of 
his scholars; like that of a parent 
in the virtue, success, and piety of 
his sons. Yet it is superior to all 
that. The interests are higher and 
more important; the results are more 
far-reaching and pure ; and the joy 
is more disinterested. Probably there 
is nowhere else on earth any happi- 
ness so pure, elevated, consoling, 
and rich, as that of a pastor in the 
piety, peace, benevolence, and grow- 
ing zeal of his people. (2.) It is 
right to commend Christians when 
they do well. Paul never hesitated 
to do this, and never supposed that 
it would do injury. Flattery would 
injure— but Paul never flattered. 
Commendation or praise, in order to do 
good, and not to injure, should be (a) 
the simple statement of the truth; 
(b) it should be without exaggera- 
tion ; (c) it should be connected with 
an equal readiness to rebuke when 
wrong ; to admonish when in error, 
and to counsel when one goes astray. 
Constant fault-finding, scolding, or 
fretfulness, does no good in a family, 
a school, or a churck. The tendency 
is to dishearten, irritate, and dis- 
courage. To commend a child when 
he does well, may be as important, 
and as much a duty, as to rebuke 
him when he does ill. God is as 
careful to commend his people when 
they do well, as he is to rebuke them 
when they do wrong — and that pa- 
rent, teacher, or pastor, has much 
mistaken the path of wisdom, who 
supposes it to be his duty always to 
find fault. In this world there is 
nothing that goes so far in promoting 
happiness as a willingness to be 
pleased rather than displeased; to 
be satisfied rather than dissatisfied 
with the conduct of others. (3.) Our 
absent friends should be remembered 
in our prayers. On our knees be- 
fore God is the best place to remem- 



188 



PHILIPPIANS. 



[A. D. 64. 



6 Being confident a of this very 

a He. 10. 35. 



ber them. We know not their con- 
dition. If they are sick, we cannot 
minister to their wants ; if in dan- 
ger, we cannot run to their relief ; 
if tempted, we cannot counsel them. 
But God, who is with them, can do 
all this; and it is an inestimable 
privilege thus to be permitted to 
commend them to his holy care and 
keeping. Besides, it is a duty to do 
it. It is one way — and the best 
way— to repay their kindness. A 
child may always be repaying the 
kindness of absent parents by sup- 
plicating the divine blessing on them 
each morning ; and a brother may 
strengthen and continue his love for 
a sister, and in part repay her ten- 
der love, by seeking, when far away, 
the divine favour to be bestowed on 
her. 

6. Being confident This is strong 
language. It means to be fully and 
firmly persuaded or convinced. Part. 
Mid. voice from 7t«£to — to persuade. 
Comp. Luke xvi. 31. " Neither will 
they be persuaded, though one rose 
from the dead that is, they would 
not be convin&d. Acts xvii. 4. 
Heb. xi. 13. Acts xxviii. 24. It 
means here that Paul was entirely 
convinced of the truth of what he 
said. It is the language of a man 
who had no doubt on the subject, 
f That he which hath begun a good 
work in you. The 4 good work' here 
referred to, can be no other than re- 
ligion, or true piety. This is called 
the work of God ; the work of the 
Lord ; or the work of Christ. John 
vi. 29. Comp. 1 Cor. xv. 58 ; xvi. 
10. Phil. ii. 30. Paul affirms here 
that that work was begun by God. 
It was not by their own agency or 
will. Comp. Notes on John i. 13. 
It was on the fact that it was begun 
by God, that he based his firm con- 
viction that it would be permanent. 
Had it been the agency of man, he 



thing, that he h which hath begun 

b Ps. 138. 8. 

would have had no such conviction, 
for nothing that man does to-day can 
lay the foundation of a certain con- 
viction that he will do the same 
thing to-morrow. If the persever- 
ance of the Christian depended 
wholly on himself, therefore, there 
could be no sure evidence that he 
would ever reach heaven. % Will 
perform it. Marg., 'or, finish.' The 
Greek word — irtitshsasi — means that 
he would carry it forward to com- 
pletion ; he would perfect it. It is 
an intensive form of the word, mean- 
ing that it would be carried through 
to the end. It occurs in the follow- 
ing places: Luke xiii. 32, "I do 
cures;" Rom. xv. 28, " when I have 
performed this;" 2 Cor. vii. 1, "per- 
fecting holiness;" viii. 6, "so he 
would also finish in you;" 11, "per- 
form the doing of it ;" Gal. hi. 3, 
" are ye now made perfect by the 
flesh ;" Heb. viii. 5, " when he was 
about to make the tabernacle ;" ix. 
6, "accomplishing this service;" 
and 1 Pet. v. 9, " are accomplished 
in your brethren." The word oc- 
curs nowhere else ; and here means 
that God would carry on the work 
which he had begun to completion. 
He would not leave it unfinished. 
It would not be commenced and then 
abandoned. This would or could be 
' performed' or ' finished' only (1.) by 
keeping them from falling from 
grace, and (2.) by their ultimate en- 
tire perfection. IF Until the day of 
Jesus Christ. The day when Christ 
shall so manifest himself as to be the 
great attractive object, or the day 
when he shall appear to glorify him- 
self, so that it may be said emphati- 
cally to be his day. That day is 
often called "his day," or "the day 
of the Lord," because it will be the 
day of his triumph and glory. It 
refers here to the day when the 
Lord Jesus will appear to receive 



A. D. 64.] 



CHAPTER L 



169 



a good * work In you will 1 per- 
form it untii the day b of Jesus 
Christ: 

a Jno, 6, 29, « or, finish, b 2 Pe, 3. 10. 



his people to himself— the day of 
judgment We may remark on this 
verse, that Paul believed in the per- 
severance of saints* It would be 
impossible to express a stronger con- 
viction of the truth of that doctrine 
than he has done here, Language 
could not be clearer, and nothing 
can be more unequivocal than the 
declaration of his opinion that where 
God has begun a good work in the 
soul, it will not be finally lost The 
ground of this belief he has not 
stated in full, but has merely hinted 
at it It is based on the fact that 
God had begun the good work. 
That ground of belief is something 
like the following. (1.) It is in God 
alone. It is not in man in any sense. 
No reliance is to placed on man in 
keeping himself. He is too weak ; 
too changeable ; too ready to be led 
astray ; too much disposed to yield 
to temptation. (2.) The reliance, 
therefore, is on God; and the evi- 
dence that the renewed man will be 
kept is this : (a) God began the work 
of grace in the soul (b) He had a 
design in it It was deliberate, and 
intentional. It was not by chance 
or hap-hazard. It was because he 
had some object that was worthy of 
his interposition, (c) There is no 
reason why he should begin such a 
work and then abandon it. It can- 
not be because he has no power to 
complete it, or because there are 
more enemies to be overcome than 
he had supposed ; or because there 
are difficulties which he did not 
foresee ; or because it is not desira- 
ble that the work should be com- 
pleted. Why then should he aban- 
don it T (d) God abandons nothing 
that he undertakes. There are no 
unfinished worlds or systems; no] 
15 



7 Even as It is meet for me to 
think this of you all, because 2 1 
have you in my heart ; inasmuch 

s or, ye k&ve me in your. 



half-made and forsaken works of his 
hands, There is no evidence in his 
works of creation of change of plan, 
or of having forsaken what he began 
from disgust, or disappointment, or 
want of power to complete them. 
Why should there be in the salva- 
tion of the soul 1 (e) He has pro- 
mised to keep the renewed soul to 
eternal life. See John x, 27, 28, 
29, Heb. vi. 17— 20„ Comp. Rom, 
viii. 29, 30. 

7. Even as it is meet for me to 
think this of you all, 4 There is a 
reason why I should cherish this 
hope of you, and this confident ex- 
pectation that you will be saved. 
That reason is found in the evidence 
which you have given that you are 
sincere Christians. Having evidence 
of that, it is proper that I should be- 
lieve that you will finally reach hea- 
ven,' % Because I have you in my 
heart. Marg., Ye have me in your. 
The Greek will bear either, though 
the former translation is the most 
obvious. The meaning is, that he 
was warmly attached to them, and 
had experienced many proofs of their 
kindness ; and that there was, there- 
fore, a propriety in his wishing for 
their salvation. Their conduct to- 
wards him, moreover, in his trials, 
had convinced him that they were 
actuated by christian principle ; and 
it was proper that he should believe 
that they would be kept to eternal 
life. If Both in my bonds. While 
I have been a prisoner — referring to 
the care which they had taken to 
minister to his wants. Ch. iv. 10. 
14. 18. f And in the defence. Gr., 
apology. Probably he refers to the 
time when he made his defence be- 
fore Nero, and vindicated himself 
from the charges which had been 



170 



PHILIPPIANS. 



[A. D. 64, 



as both in my bonds, and in the 
defence a and confirmation of the 
gospel, ye all are partakers 1 of my 
grace. 

8 For God is my record, how 

a ver. 17. s or, with me of grace. 



brought against him. See Notes, 
2 Tim. iv. 16. Perhaps he means, 
here, that on that occasion he was 
abandoned by those who should have 
stood by him, but that the Philippians 
showed him all the attention which 
they could. It is not impossible that 
they may have sent some of their 
number to sympathize with him in 
his trials, and to assure him of the 
unabated confidence of the church. 
IF And confirmation of the gospel. 
In my efforts to defend the gospel, 
and to make it known. See ver. 17. 
The allusion is probably to the fact 
that, in all his efforts to defend the 
gospel, he had been sure of their 
sympathy and co-operation. Perhaps 
he refers to some assistance which 
he had derived from them in this 
cause, which is now to us unknown. 
*f Ye all are partakers of my grace. 
Marg., ' Or, with me of grace.'' The 
meaning is, that as they had partici- 
pated with him in the defence of the 
gospel; as in all his troubles and 
persecutions they had made common 
cause with him, so it followed that 
they would partake of the same 
tokens of the divine favour. He 
expected that the divine blessing 
would follow his efforts in the cause 
of the gospel, and he says that they 
would share in the blessing. They 
had shown all the sympathy which 
they could in his trials; they had 
nobly stood by him when others for- 
sook him ; and he anticipated, as a 
matter of course, that they would all 
share in the benefits which would 
flow to him in his efforts in the cause 
of the Redeemer. 

8. For God is my records My 



greatly I long after you all in the 
bowels of Jesus Christ. 

9 And this I pray, that your 
love may abound b yet more and 
more in knowledge and in all 
2 judgment ; 

b 1 Th. 3. 12. 2 Pe. 3. 18. 2 0 r, sense. 



witness; I can solemnly appeal to 
him. % How greatly I long after 
you all. To see you ; and how much 
I desire your welfare. % In the bow- 
els of Jesus Christ. The word 
' bowels,' in the Scriptures, denotes 
the upper viscera — the region of the 
heart and lungs. See Notes on Isa. 
xvi. 11. That region was regarded 
as the seat of affection, sympathy, 
and compassion, as the heart is with 
us. The allusion here is to the sym- 
pathy, tenderness, and love of the 
Redeemer ; and probably the mean- 
ing is, that Paul regarded them with 
something of the affection which the 
Lord Jesus had for them. This was 
the tenderest and strongest expres- 
sion which he could find to denote 
the ardour of his attachment. 

9. And this I pray. We pray for 
those whom we love, and whose wel- 
fare we seek. We desire their hap- 
piness; and there is no way more 
appropriate of expressing that desire 
than of going to God, and seeking it 
at his hand. Paul proceeds to enu- 
merate the blessings which he sought 
for them ; and it is worthy of obser- 
vation that he did not ask riches, or 
worldly prosperity, but that his sup- 
plications were confined to spiritual 
blessings, and he sought these as the 
most desirable of all favours. % That 
your love may abound, &c. Love 
to God ; love to one another ; love to 
absent Christians ; love to the world. 
This is an appropriate subject of 
prayer. We cannot wish and pray 
for a better thing for our christian 
friends, than that they may abound 
in love. Nothing will promote their 
welfare like this ; and we had better 



A. D. 64.] 



CHAPTER I. 



171 



10 That a ye may 1 approve 
things that are 2 excellent; that 

a Ro. 2. 18. i or, try. * or, differ. 

pray for this, than that they may ob- 
tain abundant riches, and share the 
honours and pleasures of the world. 
«f[ In knowledge. The idea is, that 
he wished them to have intelligent 
affection. It should not be mere 
blind affection, but that intelligent 
love which is based on an enlarged 
view of divine things — on a just ap- 
prehension of the claims of God. 
^ And in all judgment. Marg., 
sense. Comp. Notes on Heb. v. 14. 
The word here means, the power of 
discerning; and the meaning is, 
that he wished that their love should 
be exercised with proper discrimina- 
tion. It should be in proportion to 
the relative value of objects ; and 
the meaning of the whole is, that he 
wished their religion to be intelli- 
gent and discriminating ; to be based 
on knowledge, and a proper sense of 
the relative value of objects, as well 
as to be the tender affection of the 
heart. 

10. That ye may approve things. 
Marg., 'Or, try.' The word used 
here denotes the kind of trial to 
which metals are exposed in order to 
test their nature ; and the sense here 
is, that the apostle wished them so 
to try the things that were of real 
value, as to discern that which was 
true and genuine, That are ex- 
cellent. Marg., 'or, differ.' The 
margin here more correctly expresses 
the sense of the Greek word. The 
idea is, that he wished them to be 
able to distinguish between things 
that differed from each other; to 
have an intelligent apprehension of 
what was right and wrong — of what 
was good and evil. He would not 
have them love and approve all 
things indiscriminately. They should 
be esteemed according to their real 
value. It is remarkable here how 
anxious the apostle was, not only 



ye may be h sincere and without 
offence till the day of Christ ; 

b Ep. 5. 27. 

that they should be Christians, but 
that they should be intelligent Chris- 
tians, and should understand the real 
worth and value of objects. % That 
ye may be sincere. See Notes on 
Eph. vi. 24. The word here used— 
Elfaxpwris — occurs nowhere else in 
the New Testament, except in 2 
Pet. iii. 1, where it is rendered pure. 
The noun duxplvsta, however, occurs 
in 1 Cor. v. 8; 2 Cor. i. 12; ii. 17; 
in all which places it is rendered 
sincerity. The word properly means, 
that which is judged of in sun-shine 
(si%7] xplvu) ; and then that which is 
clear and manifest. It is that over 
which there are no clouds; which is 
not doubtful and dark ; which is pure 
and bright. The word sincere means 
literally without wax (sine cerd) ; 
that is, honey which is pure and 
transparent. Applied to christian 
character, it means that which is not 
deceitful, ambiguous, hypocritical ; 
that which is not mingled with error, 
worldliness, and sin; that which 
does not proceed from selfish and in- 
terested motives, and where there is 
nothing disguised. There is no more 
desirable appellation that can be 
given to a man than to say that he 
is sincere — a sincere friend, bene- 
factor, Christian; and there is no- 
thing more lovely in the character 
of a Christian than sincerity. It 
implies, (1.) that he is truly convert- 
ed — that he has not assumed Chris- 
tianity as a mask; (2.) that his mo- 
tives are disinterested and pure ; (3.) 
that his conduct is free from double- 
dealing, trick, and cunning ; (4.) that 
his words express the real sentiments 
of his heart ; (5.) that he is true to 
his word, and faithful to his pro- 
mises; and (6.) that he is always 
what he professes to be. A sincere 
Christian would bear to have the 
light let in upon him always; to 



172 



PHILIPPIANS. 



[A. D. 64. 



11 Being filled with, the fruits 
of righteousness, which are by 
Jesus Christ unto the glory a and 
praise of God. 

a Jno. 15. 8. 



have the emotions of his heart seen ; 
to be scanned everywhere, and at all 
times, by men, by angels, and by 
God. If And without offence. In- 
offensive to others. Not injuring 
them in property, feelings, or repu- 
tation. This is a negative virtue, 
and is often despised by the world. 
But it is much to say of a man that 
he injures no one ; that neither by 
example, nor opinions, nor conversa- 
tion, he leads them astray ; that he 
never does injustice to their motives, 
and never impedes their influence ; 
that he never wounds their feelings, 
or gives occasion for hard thoughts ; 
and that he so lives that all may see 
that his is a blameless life, ^f Till 
the day of Christ. See Notes on 
ver. 6. 

11. Being filled with the fruits 
of righteousness. That which right- 
eousness in the heart produces. The 
fruits, or results, will be seen in the 
life; and those fruits are — honesty, 
truth, charity, kindness, meekness, 
goodness. The wish of the apostle 
is, that they might show abundantly 
by their lives that they were truly 
righteous. He does not refer to 
liberality merely, but to everything 
which true piety in the heart is fitted 
to produce in the life. If Which are 
by Jesus Christ. (1.) Which his 
religion is fitted to produce. (2.) 
Which result from endeavouring to 
follow his example. (3.) Which are 
produced by his agency on the heart, 
■ff Unto the glory and praise of God. 
His honour is never more promoted 
than by the eminent holiness of his 
friends. See Notes, John xv. 8. If 
we wish, therefore, to honour God, 
it should not be merely with the 
lips, or by acts of prayer and praise ; 



12 But I would ye should un- 
derstand, brethren, that the things 
which happened unto me have 
fallen out rather unto the further- 
ance of the gospel ; 



it should be by a life devoted to him. 
It is easy to render the service of the 
lips ; it is far more difficult to render 
that service which consists in a life 
of patient and consistent piety ; and 
in proportion to the difficulty of it, is 
its value in his sight. 

12. But 1 would ye should under- 
stand. Paul here turns to himself, 
and goes into a somewhat extended 
account of his own feelings in his 
trials, and of the effects of his impri- 
sonment at Rome. He wished them 
to understand what his circumstances 
were, and what had been the effect 
of his imprisonment, probably, for 
such reasons as these: (1.) They 
were tenderly attached to him, and 
would feel an interest in all that per- 
tained to him. (2.) It was possible 
that they might hear unfounded ru- 
mours about the manner of his treat- 
ment, and he wished that they should 
understand the exact truth. (3.) He 
had real intelligence to communicate 
to them that would be joyful to them, 
about the effect of his imprisonment, 
and his treatment there; and he 
wished them to rejoice w T ith him. 
If That the things which happened 
unto me. The accusations against 
him, and his imprisonment at Rome. 
He had been falsely accused, and 
had been constrained to appeal to 
Csesar, and had been taken to Rome 
as a prisoner. Acts xxv. — xxviii. 
This arrest and imprisonment would 
seem to have been against his suc- 
cess as a preacher ; but he now says 
that the contrary had been the fact, 
^f Have fallen out. Have resulted 
in. Literally, ' have come.' Tindal. 
« My business is happened.' % The 
furtherance. The increase, the 
promotion of the gospel. Instead of 



A. D. 64.] 



CHAPTER I. 



173 



13 So that my bonds 1 in Christ 

1 or, for. 



being a hindrance, they have been 
rather an advantage. 

13. So that my bonds in Christ. 
Marg., for. The meaning is, his 
bonds in the cause of Christ. He 
was imprisoned because he preached 
Christ (Notes, Eph. vi. 20), and was 
really suffering because of his at- 
tachment to the Redeemer. It was 
not for crime, but for being a Chris- 
tian — for had he not been a Chris- 
tian, he would have escaped all this. 
The manner of Paul's imprisonment 
was, that he was suffered to occupy 
a house by himself, though chained 
to a soldier who was his guard. 
Acts xxviii. 16. He was not in a 
dungeon indeed, but he was not at 
liberty, and this was a severe mode 
of confinement. Who would wish 
to be chained night and day to a 
living witness of all that he did ; to 
a spy on all his movements 1 Who 
would wish to have such a man 
always with him, to hear all he said, 
and to see all that he did ] Who 
could well bear the feeling that he 
could never be alone — and never be 
at liberty to do any thing without 
the permission of one too who pro- 
bably had little disposition to be in- 
dulgent! IT Are manifest. That is, 
it has become known that I am im- 
prisoned only for the sake of Christ. 
Grotius. The true reason why I 
am thus accused and imprisoned be- 
gins to be understood, and this has 
awakened sympathy for me as an 
injured man. They see that it is 
not for crime, but that it is on ac- 
count of my religious opinions, and 
the conviction of my innocence has 
spread abroad, and has produced a 
favourable impression in regard to 
Christianity itself. It must have 
been a matter of much importance 
for Paul to have this knowledge of 
the real cause why he was imprison- 



are manifest in all 2 the palace, 
and 3 in all other places ; 

2 or, Caesar's court, c. 4. 22. 3 to all others. 

ed go abroad. Such a knowledge 
would do much to prepare others to 
listen to what he had to say — for 
there is no man to whom we listen 
more readily than to one who is suf- 
fering wrongfully. IT In all the 
palace. Marg., 'or Caesar's court? 
Gr., ev 6%o> tfcS TtpatT'coptGD — in all the 
prcetorium. This word properly de- 
notes the generaVs tent in a camp ; 
then the house or palace of a go- 
vernor of a province; then any 
large hall, house, or palace. It oc- 
curs in the New Testament only in 
the following places : Matt, xxvii. 
27, where it is rendered common 
hall; Mark xv. 16, rendered Pres- 
ternum ; John xviii. 28. 33 ; xix. 9. 
Acts xxiii. 35, rendered judgment 
hall; and in Phil. i. 13. It is em- 
ployed to denote (1.) the palace of 
Herod at Jerusalem, built with great 
magnificence at the northern part 
of the upper city, westward of the 
temple, and overlooking the temple ; 
(2.) the palace of Herod at Cesarea, 
which was probably occupied by the 
Roman procurator, and (3.) in the 
place before us to denote either the pa- 
lace of the emperor at Rome, or the 
pretorian camp, the head quarters of 
the pretorian guards or cohorts. These 
cohorts were a body of select troops 
instituted by Augustus to guard his 
person, and have charge of the city. 
See Rob. Lex. Bloomfield, Rosen- 
miiller, and some others, understand 
this of the pretorian camp, and sup- 
pose that Paul meant to say that 
the cause of his imprisonment had 
become known to all the band of the 
pretorians. Grotius says that the 
usual word to denote the residence 
of the emperor at Rome was pala- 
tium — palace, but that those who 
resided in the provinces were accus- 
tomed to the word pretorium, and 
would use it when speaking of the 



174 PHILIPPIANS. [A* D. 64. 

14 And many of the brethren ! in the Lord, waxing confident by 



palace of the emperor. Chrysostom 
says that the palace of the emperor 
was called pretorium, by a Latin 
word derived from the Greek. See 
Erasmus in loc. Calvin supposes 
that the palace of Nero is intended. 
The question about the meaning of 
the word is important, as it bears on 
the inquiry to what extent the gos- 
pel was made known at Rome in the 
time of Paul, and perhaps as to the 
question why he was released from 
his imprisonment. If the knowledge 
of his innocence had reached the 
palace, it was a ground of hope that 
he might be acquitted ; and if that 
palace is here intended, it is an in- 
teresting fact, as showing that in 
some way the gospel had been intro- 
duced into the family of the emperor 
himself. That the palace or resi- 
dence of the emperor is intended 
here, may be considered at least 
probable from the following conside- 
rations. (1.) It is the name whicB 
would be likely to be used by the 
Jews who came up from Judea and 
other provinces, to denote the chief 
place of judgment, or the principal 
residence of the highest magistrate. 
So it was used in Jerusalem, in 
Cesarea, and in the provinces gene- 
rally, to denote the residence of the 
general in the camp, or the procu- 
rator in the cities — the highest re- 
presentative of the Roman power. 
(2.) If the remark of Chrysostom, 
above referred to, be w T ell founded, 
that this w T as a common name given 
to the palace in Rome, then this 
goes far to determine the question. 
(3.) In ch. iv. 22, Paul, in the salu- 
tation of the saints at Rome to those 
of Philippi, mentions particularly 
those of " Caesar's household." From 
this it would seem that some of the 
family of the emperor had been made 
acquainted with the Christian reli- 
gion, and had been converted. In 
what way the knowledge of the 
15* 



true cause of Paul's imprisonment 
had been circulated in the ' palace,' 
is not now known. There was, 
however, close intimacy between 
the military officers and the govern- 
ment, and it was probably by means 
of some of the soldiers or officers 
who had the special charge of Paul, 
that this had been communicated. 
To Paul, in his bonds, it must have 
been a subject of great rejoicing, 
that the government became thus 
apprized of the true character of the 
opposition which had been excited 
against him ; and it must have done 
much to reconcile him to the sorrows 
and privations of imprisonment, that 
he was thus the means of intro- 
ducing religion to the very palace 
of the emperor. ^ And in all other 
places. Marg., to all others. The 
Greek will bear either construction. 
But if, as has been supposed, the re- 
ference in the word pretorium is to 
the palace, then this should be ren- 
dered 'all other places.' It then 
means, that the knowledge of his 
innocence, and the consequences of 
that knowledge in its happy influ- 
ence in spreading religion, were not 
confined to the palace, but were ex- 
tended to other places. The subject 
was generally understood, so that it 
might be said that correct views of 
the matter pervaded the city, and 
the fact of his imprisonment was 
accomplishing extensively the most 
happy effects on the public mind. 

14. And many of the brethren. 
Many Christians. It is evident from 
this, that there were already ' many'' 
in Rome who professed Christianity. 

In the Lord. In the Lord Jesus ; 
that is, united to him and to each 
other by a professed attachment to 
him. This is a common phrase to 
designate Christians. •[ Waxing 
confident by my bonds. Becoming 
increasingly bold and zealous in 
consequence of my being confined. 



A, D. 64.] 



CHAPTER L 



175 



my bonds, are much more bold to 
speak the word without fear. 
15 Some indeed preach Christ 



This might have been either (1.) that 
from the very fact that so distin- 
guished a champion of the truth 
had been imprisoned, they were ex- 
cited to do all they could in the 
cause of the gospel. Or (2.) they 
were aroused by the fact that the 
cause of his imprisonment had be- 
come generally understood, and that 
there was a strong current of popu- 
lar favour setting towards Chris- 
tianity in consequence of it Or (3.) 
they had had intercourse with Paul 
in his own 'hired house,' and had 
been incited and encouraged by him 
to put forth great efforts in the 
cause. Or (4.) it would seem that 
some had been emboldened to pro- 
mulgate their views, and set them- 
selves up as preachers, who would 
have been restrained if Paul had 
been at liberty. They were dis- 
posed to form parties, and to secure 
followers, and rejoiced in an oppor- 
tunity to increase their own popu- 
larity, and were not unwilling thus 
to diminish the popularity and lessen 
the influence of so great a man as 
Paul. Had he been at liberty, they 
would have had no prospect of suc- 
cess. See ver. 16. To this may be 
added a suggestion by Theodoret. 
4 Many of the brethren have in- 
creased boldness — £ap<yo$ — on ac- 
count of my bonds. For seeing me 
bear such hard things with pleasure, 
they announce that the gospel 
[which sustains me] is divine.' The 
same sentiment occurs in Oecumen. 
and Theophyl. See Bloomfield. In 
Paul himself they had an illustra- 
tion of the power of religion, and 
being convinced of its truth, they 
went and proclaimed it abroad. 
% To speak the word without fear. 
That is, they see that I remain safe- 
ly (comp. Acts xviii. 30), and that 



even of envy and strife, and some 
also of good will. 

16 The one preach Christ of 



there is no danger of persecution, 
and, stimulated by my sufferings and 
patience, they go and make the gos- 
pel known. 

15. Some indeed preach Christ 
even of envy and strife. What was 
the ground of this 4 envy and strife' 
the apostle does not mention. It 
would seem, however, that even in 
Rome there was a party which was 
jealous of the influence of Paul, and 
which supposed that this was a good 
opportunity to diminish his influence, 
and to strengthen their own cause. 
He was not now at large so as to be 
able to meet and confute them. They 
had access to the mass of the peo- 
ple. It was easy, under plausible 
pretences, to insinuate hints about 
the ambitious aims, or improper in- 
fluence of Paul, or to take strong 
ground against him and in favour of 
their own views, and they availed 
themselves of this opportunity. It 
w T ould seem most probable, though 
this is not mentioned, that these per- 
sons were Judaizing teachers, pro- 
fessing Christianity, and who sup- 
posed that Paul's views were derog- 
atory to the honour of Moses and 
the law. *ff And some also of good 
will. From pure motives, having no 
party aims to accomplish, and not 
intending in any way to give me 
trouble. 

16. The one preach Christ of 
contention. So as to form parties, 
and to produce strifes among his pro- 
fessed followers. *f Not sincerely. 
Not purely — ayvZ>$ — not with pure 
motives or intentions. Their real 
aim is not to preach Christ, but to 
produce difficulty, and to stir up 
strife. They are ambitious men, 
and they have no real regard for the 
welfare of the church and the honour 
of religion. Supposing to add 



170 



PHILIFPIANS. 



[A. D. 64 



contention, not sincerely, suppos- 
ing to add affliction to my bonds ; 
17 But the other of love, know- 

qffliction to my bonds. To make 
my trial the greater. How they did 
this is unknown, Perhaps they were 
those who were strongly imbued 
with Jewish notions, and who felt 
that his course tended to diminish 
respect for the law of Moses, and 
who now took this opportunity to 
promote their views, knowing that 
this would be particularly painful to 
him when he was not at liberty to 
meet them openly, and to defend his 
own opinions. It is possible also 
that they may have urged that Paul 
himself had met with a signal re- 
proof for the course which he had 
taken, and, as a consequence, was 
now thrown into chains. Bloomfield 
suggests that it was the opinion of 
many of the ancient expositors that 
they endeavoured to do this by so 
preaching as to excite the fury of 
the multitude or the rulers against 
Paul, and to produce increased se- 
verity in his punishment. But the 
way in which they did this is un- 
known, and conjecture is altogether 
useless. 

17. But the other of love. Prom 
pure motives, and from sincere affec- 
tion to me. % Knowing that I am 
set for the defence of the gospel. 
They believe that I am an ambassa- 
dor from God. They regard me as 
unjustly imprisoned, and while I am 
disabled, they are willing to aid me 
in the great cause to which my life 
is devoted. To alleviate his sorrows, 
and to carry forward the great cause 
to defend which he was particularly 
appointed, they engaged in the work 
which he could not now do, and went 
forth to vindicate the gospel, and to 
make its claims better known. Co- 
verdale renders this, " for they know 
that I lie here for the defence of the 
gospel." So Piscator, Michaelis, 
and Endius render it, supposing that 



ing that I am set for the defence 
of the gospel. 

IB What then? notwithstand- 



the meaning is, that he lay in prison 
for the defence of the gospel, or as 
a consequence of his efforts to de- 
fend it. But this is not in accord- 
ance with the usual meaning of the 
Greek word (xhfxai). It means to 
lie, and in the perf. pass, to be laid, 
set, placed. If the apostle had re- 
ferred to his being in prison, he would 
have added that fact to the state- 
ment made. The sense is, that he 
was appointed to be a defender of 
the gospel, and that they being well 
convinced of this, went forth to pro- 
mulgate and defend the truth. That 
fact was one of Paul's chief conso- 
lations while he was thus in confine- 
ment 

18. What then? What follows 
from this ] 'What effect does it have 
on my mind'? Does the fact that 
some preach from a spirit of envy 
and contention give me pain 1 ^ Not- 
withstanding every way. No mat- 
ter in what way it is done. We are 
not to suppose, however, that Paul 
was indifferent as to the way in 
which the gospel was preached, or 
the spirit with which it was done ; 
but the meaning is, that it was a 
matter of rejoicing that it teas done 
at all, whatever the motives might 
be. % Whether in pretence or in 
truth. Whether as a mere pretext 
to cover up some other design, or 
from pure motives. Their pretence 
was that they preached the gospel 
because they believed it true and 
loved it; their real object was to 
build up a party, and to diminish the 
influence and authority of Paul. 
% Christ is preached. They made 
known the name of the Saviour, and 
announced that the Messiah had 
come. They could not go forth un- 
der any pretence as preachers, with- 
out making known some truth about 
the Redeemer. So now, it is hardly 



A. D. 64] 



CHAPTER I. 



m 



ing every way, whether in pre* 
tence or in truth, Christ is preach- 
ed ; and I therein do rejoice, yea, 
and will rejoice. 



possible that any persons should at- 
tempt to preach, without stating some 
truth that would not otherwise be 
known. The name of a Saviour 
will be announced, and that will be 
something. Some views of his life 
and work will be presented, which, 
though they may be far enough from 
full views, are yet better than none. 
Though there may be much error in 
what is said, yet there will be also 
some truth. It would be better to 
have preachers that were better in- 
structed, or that were more prudent, 
or that had purer motives, or that 
held a more perfect system, yet it is 
much in our world to have the name 
of the Redeemer announced in any 
way, and even to be told, in the most 
stammering manner, and from what- 
ever motives, that man has a Sa- 
viour. The announcement of that 
fact in any way may save a soul ; 
but ignorance of it could save none. 
If And I therein do rejoice. This 
is an instance of great magnanimity 
on the part of Paul, and nothing, 
perhaps, could better show his su- 
preme love for the Saviour. Part 
preached to increase his afflictions, 
and the tendency of that preaching 
was, probably, as it was designed to 
be, to unsettle confidence in him, 
and to lessen his influence. Yet this 
did not move him. The more^ im- 
portant matter was secured, and 
Christ was made known ; and if this 
were secured, he was willing that 
his own name should be cast into the 
shade. This may furnish valuable 
lessons to preachers of the gospel 
now. When (1.) we are laid aside 
from preaching by sickness, we 
should rejoice that others are in 
health, and are able to make the Sa- 
viour known, though we are forgot- 



19 For I know that this a shall 
turn to my salvation through b your 
prayer, and the supply of the Spi- 
rit of Jesus Christ* 

a Ro. 8. 28. b 2 Co. 1. 11. 

ten. (2.) When we are unpopular 
and unsuccessful, we should rejoice 
that others are more popular and 
successful — for Christ is preached. 
(3.) When we have rivals, who 
have better plans than we for doing 
good, and whose labours are crowned 
with success, we should not be envi- 
ous or jealous— -for Christ is preach- 
ed. (4.) When ministers of other 
denominations preach what we re- 
gard as error, and their preaching 
becomes popular, and is attended 
with success, we can find occasion 
to rejoice — for they preach Christ, 
In the error we should not, we can- 
not rejoice ; but in the fact that the 
great truth is held up that Christ 
died for men, we can always find 
abundant occasion for joy. Mingled 
as it may be with error, it may be 
nevertheless the means of saving 
souls, and though we should rejoice 
more if the truth were preached 
without any admixture of error, yet 
still the very fact that Christ is made 
known lays the foundation for grati- 
tude and rejoicing. Had all Chris- 
tians, and Christian ministers, the 
feelings wiiich Paul expresses here, 
there would be much less envy and 
uncharitableness than there is now 
in the churches. May we not hope 
that the time will yet come when 
all who preach the gospel will have 
such supreme regard for the name 
and work of the Saviour, that they 
will find sincere joy in the success 
of a rival denomination, or a rival 
preacher, or in rival plans for doing 
good? Then, indeed, contentions 
would cease, and the hearts of Chris- 
tians, "like kindred drops," would 
mingle into one. 

19. For 1 know that this shall 
turn to my salvation. Will be a 



17 S 



PHILIPPIANS. 



[A. D. 64. 



20 According to my earnest 
expectation and my hope, that in 
nothing I shall be ashamed, a but 

a Ro. 5. 5. 



means of my salvation. Whether 
the effect shall be to turn public fa- 
vour towards the christian religion, 
and secure my release ; or whether 
it shall be to instigate my enemies 
more, so as to lead to my death ; I 
am satisfied that the result, so far as 
I am concerned, will be well. The 
word 4 salvation,' here, does not refer 
to his release from captivity, as Kop- 
pe, Rosenmiiller, Clarke, and others, 
suppose; for he was not absolutely 
certain of that, and could not expect 
that to be effected by "the supply 
of the Spirit of Jesus Christ." But 
the meaning is, that all these deal- 
ings, including his imprisonment, 
and especially the conduct of those 
who thought to add affliction to his 
bonds, would be among the means 
of his salvation. Trying and pain- 
ful as all this was, yet trial and pain 
Paul reckoned among the means of 
grace; and he had no doubt that 
this would prove so. *ft Through 
your prayer. See Notes on 2 Cor. 
i. 11. And the supply of the Spi- 
rit of Jesus Christ. To sustain me, 
and to cause those happy results to 
come out of these trials. He needed 
the same spirit which Jesus Christ 
had, to enable him to bear his trials 
with patience, and to impart to him 
the consolations which he required. 
He had no idea that these trials 
would produce these effects of their 
own accord, nor that it could be by 
any strength of his own. 

20. According to my earnest ex- 
pectation. The word here used oc- 
curs but in one other place in the 
New Testament. See it explained 
in the Notes on Rom. viii. 19. The 
earnest desire and hope which Paul 
had was not, primarily, that he might 
be released ; but it was that, in all 
circumstances, he might be able to 



that with all boldness, b as always, 
so now also, Christ shall be mag- 

b Ep. 6. 19, 20. 

honour the gospel, living or dying. 
To that he looked as a much more 
important matter than to save his 
life. Life with him was the second- 
ary consideration; the main thing 
was, to stand up everywhere as the 
advocate of the gospel, to maintain 
its truth, and to exhibit its spirit. 
^ That in nothing 1 shall be ashamed. 
That I shall do nothing of which I 
shall have occasion to be ashamed. 
That in these heavy trials, I may not 
be left to deny the truth of the chris- 
tian religion; that, even before the 
emperor, I may maintain its princi- 
ples; and that the dread of death 
may not lead me to do a dishonour- 
able thing, or in any w T ay so to shrink 
from an avowal of my belief, as to 
give me or my friends occasion of 
regret, But that with all bold- 
ness. By my speaking the truth, 
and maintaining my principles with 
all boldness. Notes, 2 Cor. vii. 4. 
Eph. vi. 19, 20. f Christ shall be 
magnified. Shall be held up to the 
view of man as the true and only 
Saviour, whatever becomes of me. 
^Whether it be by life. If I am 
permitted to live. He was not yet 
certain how the case would termi- 
nate with him. He had not been 
put on his trial, and, whether that 
trial would result in his acquittal or 
not, he could not certainly know. 
But he felt assured that, if he was 
acquitted, the effect would be to ho- 
nour Christ. He would ascribe his 
deliverance to his gracious interpo- 
sition ; he would devote himself with 
new ardour to his service; and he 
felt assured, from his past efforts, 
that he would be able to do some- 
thing that w T ould 'magnify 1 Christ 
in the estimation of mankind. II Or 
by death. If my trial shall result in 
my death. Then, he believed, he 



A. D. 64.] CHAPTER I 

nified in my body, whether a it be 
by life or by death. 

a Ro. 14. 7,8. 



179 



21 For to me to iive is Christ, 
and to die b is gain. 

b Re. 14. 13. 



would be able to show such a spirit 
as to do honour to Christ and his 
cause. He was not afraid to die, 
and he was persuaded that he would 
be enabled to bear the pains of death 
in such a manner as to show the sus- 
taining power of religion, and the 
value of Christianity. Christ is 
i magnified' in the death of Chris- 
tians, when his gospel is seen to 
sustain them; when, supported by 
its promises, they are enabled to go 
calmly into the dark valley; and 
when, in the departing moments, 
they confidently commit their eternal 
all into his hands. The effect of this 
state of feeling on the mind of Paul 
must have been most happy. In 
whatever way his trial terminated, 
he felt assured that the great object 
for which he lived would be pro- 
moted. Christ would be honoured, 
perhaps, as much by his dying as a 
martyr, as by his living yet many 
years to proclaim his gospel. He 
was, therefore, reconciled to his lot. 
He had no anxiety. Come what 
might, the purpose which he had 
most at heart would be secured, and 
the name of the Saviour would be 
honoured. 

21. For to me to live is Christ. 
My sole aim in living is to glorify 
Christ. He is the supreme End of 
my life, and I value it only as being 
devoted to his honour. Doddridge. 
His aim was not honour, learning, 
gold, pleasure ; it was, to glorify the 
Lord Jesus. This was the single 
purpose of his soul — a purpose to 
which he devoted himself with as 
much singleness and ardour as ever 
did a miser to the pursuit of gold, or 
a devotee of pleasure to amusement, 
or an aspirant for fame to ambition. 
This implied the following things: 
(1.) A purpose to know as much of 
Christ as it was possible to know — 



to become as fully acquainted as he 
could with his rank, his character, 
his plans, with the relations which 
he sustained to the Father, and with 
the claims and influences of his reli- 
gion. See Phil. iii. 10. Eph. hi. 19. 
Com p. John xvii. 3. (2.) A purpose 
to imitate Christ— to make him the 
model of his life. It was a design 
that his Spirit should reign in his 
heart, that the same temper should 
actuate him, and that the same great 
end should be constantly had in 
view. (3.) A purpose to make his 
religion known, as far as possible, 
among mankind. To this Paul se- 
riously gave his life, and devoted his 
great talents. His aim was to see 
on how many minds he could impress 
the sentiments of the christian reli- 
gion ; to see to how many of the hu- 
man family he could make Christ 
known, to whom he was unknown 
before. Never was there a man who 
gave himself with more ardour to 
any enterprise, than Paul did to 
this ; and never was one more suc- 
cessful, in any undertaking, than 
he was in this. (4.) It was a pur- 
pose to enjoy Christ. He drew his 
comforts from him. His happiness 
he found in communion with him. It 
was not in the works of art ; not in 
the pursuits of elegant literature; 
not in the gay and fashionable world ; 
but it was in communion with the 
Saviour, and in endeavouring to 
please him. Remark, (1.) Paul ne- 
ver had occasion to regret this course. 
It produced no sadness when he 
looked over his life. He never felt 
that he had had an unworthy aim of 
living ; he did not wish that his pur- 
pose had been different when he 
came to die. (2.) If it was Paul's 
duty thus to live, it is no less that of 
every Christian. What was there 
in his case that made it his duty to 



160 



PffiUFPlANB. 



[A. 0. 64 



'live unto Christ/ which dees not 
exist in the case of every sincere 
Christian on earth ! No believer, 
when he comes to die, will regret 
that he has lived unto Christy hut 
how many, alas ! regret that this has 
not been the aim and purpose of their 
souls I %And to die is gain. Comp, 
Rev. xiv. 1& A sentiment similar 
to this occurs frequently in the Greek 
and Latin classic writers. See Wet- 
stein, in loc, who has collected nu- 
merous such passages. With them, 
the sentiment had its origin in the 
belief that they would be freed from 
suffering', and admitted to some hap- 
py world beyond the grave. To 
them, however, all this was conjec- 
ture and uncertainty. The word 
gain, here, means profit, advantage; 
and the meaning is f there would be 
an advantage in dying above that 
of living. Important benefits would 
result to him personally, should he 
die; and the only reason why he 
should wish at all to live was, that 
he might be the means of benefiting 
others. Vs. 24, 25. But how would 
it be gain to die] WTiat advantage 
would there be in Paul's circum- 
stances 1 What in ours 1 It may be 
answered, that it will be gain for a 
Christian to die in the following re- 
spects : (1.) He will be then freed 
from sin. Here it is the source of 
perpetual humiliation and sorrow; 
in heaven he will sin no more. (2.) 
He will be freed from doubts about 
his condition. Here the best are 
liable to doubts about their personal 
piety, and often experience many an 
anxious hour in reference to this 
point ; in heaven, doubt will be known 
no more. (3.) He will be freed from 
temptation. Here, no one knows 
when he may be tempted, nor how 
powerful the temptation may be ; in 
heaven, there will be no allurement 
to lead him astray ; no artful, cun- 
ning, and skilful votaries of pleasure 
to place inducements before him to 
sin ; and no heart to yield to them, 



if there were. (4) He will be de- 
livered from ail his enemies— from 
the slanderer, the calumniator, the 
persecutor.- Here the Christian is 
constantly liable to have his motives 
called in question, or to be met with 
detraction and slander ; there, there 
will be none to do him injustice ; all- 
will rejoice in the belief that he is 
pure. (5.) He will be deiivered from 
suffering. Here be is constantly 
liable to it His health fails, his 
friends die, his mind is sad. There? 
there shall be no separation of friends? 
no sickness, and no tears. (6.) He 
will be delivered from death. Here? 
death is ever nigh— dreadful, alarm- 
ing, terrible to our nature. There? 
death will be known no more. No 
face will ever turn pale, and no 
knees tremble, at his approach; in 
all heaven there will never be seen 
a funeral procession, nor will the 
soil there ever open its bosom to fur- 
nish a grave. (7.) To all this may 
be added the fact, that the Christian 
will be surrounded by his best 
friends; that he will be reunited 
with those whom he loved on earth ; 
that he will be associated with the 
angels of light; and that he will be 
admitted to the immediate presence 
of his Saviour and his God ! Why? 
then, should a Christian be afraid to 
die? And why should he not hail 
that hour, when it comes, as the hour 
of his deliverance, and rejoice that 
he is going home 1 Does the prison- 
er, long confined in a dungeon, dread 
the hour which is to open his prison, 
and permit him to return to his fa- 
mily and friends ] Does the man in 
a foreign land, long an exile, dread 
the hour when he shall embark on 
the ocean to be conveyed where he 
may embrace the friends of his 
youth? Does the sick man dread 
the hour which restores him to 
health ] the afflicted, the hour of 
comfort ? the wanderer at night, the 
cheering light of returning day 1 
And why then should the Christian 



A. D, 64] 



CHAPTER t 



181 



22 But if I live in the flesh, 



dread the hour which will restore 
him to immortal vigour ; which shall 
remove all his sorrows ; which shall 
introduce him to everlasting day 1 

Death is the crown of life : 
Were death denied, poor man would live in 
vain ; 

Were death denied, to live would not be life ; 
Were death denied, even fools would wish to 
die. 

Death wounds to cure ; we fall ; we rise ; we 
reign ! 

Spring from our fetters; fasten in the skies; 
Where blooming Eden withers in our sight. 
Death gives us more than was in Eden lost. 
The king of terrors is the prince of peace. 

Night Thoughts, iii. 

22. But if I live in the flesh. 
If I continue to live ; if I am not 
condemned and make a martyr at 
my approaching trial. IT This is 
the fruit of my labour. The mean- 
ing of this passage, which has given 
much perplexity to commentators, it 
seems to me is, * If I live in the 
flesh, it will cost me labour ; it will 
be attended, as it has been, with 
much effort and anxious care, and I 
know not which to prefer— whether 
to remain on the earth with these 
cares and the hope of doing good, or 
to go at once to a world of rest.' A 
more literal version of the Greek 
will show that this is the meaning. 
tovtfo {ioi xaprtoj I'pyou— 4 this to me is 
[or would be] the fruit of labour.' 
Coverdale, however, renders it, " In- 
asmuch as to live in the flesh is 
fruitful to me for the work, I wot not 
what I shall choose." So Luther, 
1 But since to live in the flesh serves 
to produce more fruit.' And so 
Bloomfield, "But if my life in the 
flesh be of use to the gospel (be it 
so, I say no more), verily what I 
shall choose I see and know not." 
See also Koppe, Rosenmuller, and 
Calvin, who give the same sense. 
According to this, the meaning is, 
that if his life were of value to the 
16 



this is the fruit of my labour : yet 
what I shall choose I wot not 



gospel, he was willing to live; or 
that it was a valuable object— opens 
pretium— worth an effort thus to 
live. This sense accords well with 
the connection, and the thought is a 
valuable one, but it is somewhat 
doubtful whether it can be made out 
from the Greek. To do it, it is ne- 
cessary to suppose that (ml — my—is 
expletive (Koppe), and that xai — 
and— is used in an unusual sense. 
See Erasmus. According to the in- 
terpretation first suggested, it means, 
that Paul felt that it would be gain 
to die, and that he was entirely will- 
ing ; that he felt that if he continu- 
ed to live it would involve toil and 
fatigue, and that, therefore, great as 
was the natural love of life, and de- 
sirous as he was to do good, he did 
not know which to choose— an im- 
mediate departure to the world of 
rest, or a prolonged life of toil and 
pain, attended even with the hope 
that he might do good. There was 
an intense desire to be with Christ, 
joined with the belief that his life 
here must be attended with toil and 
anxiety ; and on the other hand an 
earnest wish to live in order to do 
good, and he knew not which to pre- 
fer, "jf Yet. The sense has been 
obscured by this translation. The 
Greek word (xai) means and, and 
should have been so rendered here, 
in its usual sense. 1 To die would 
be gain ; my life here would be one 
of toil, and I know not which to 
choose.' f What I shall choose I 
wot not. I do not know which I 
should prefer, if it were left to me. 
On each side there were important 
considerations, and he knew not 
which overbalanced the other. Are 
not Christians often in this state, 
that if it were left to themselves 
they would not know which to 
choose, whether to live or to die ? 



182 



PHILIPPIANS. 



[A, D. 64. 



23 For I am in a strait betwixt 
two, having a desire ° to depart, 

a 2 Co. 5. 8. 

23. For I am in a strait betwixt 
two. Two things, each of which I 
desire. I earnestly long to be with 
Christ ; and I desire to remain to be 
useful to the world. The word ren- 
dered 4 1 am in a strait'— -awsxofmt, 
—-means to be pressed on or con- 
strained, as in a crowd ; to feel one's 
self pressed or pent up so as not to 
know what to do ; and it here means 
that he was in perplexity and doubt, 
and did not know what to choose. 
'The words of the original are very 
emphatic. They appear to be de- 
rived from a ship when lying at 
anchor, and when violent winds 
blow upon it that would drive it out 
to sea. The apostle represents him- 
self as in a similar condition. His 
strong affection for them bound his 
heart to them — as an anchor holds 
a ship to its moorings — and yet there 
was a heavenly influence bearing 
upon him — like the gale upon the 
vesse ] — which would bear him away 
to heaven.' Burder, in Ros. Alt. u. 
neu. Morgenland, in loc. If Having 
a desire to depart. To die — to leave 
this world for a better. Men, as 
they are by nature, usually dread to 
die. Few are even made willing 
to die. Almost none desire to die — 
and even then they wish it only as 
the least of two evils. Pressed down 
by pain and sorrow ; or sick and 
weary of the world, the mind may 
be wrought up into a desire to be 
away. But this with the world is, 
in all cases, the result of misan- 
thropy, or morbid feeling, or disap- 
pointed ambition, or an accumulation 
of many sorrows. Wetstein has ad- 
duced on this verse several most 
beautiful passages from the classic 
writers, in which men expressed a 
desire to depart — but all of them 
probably could be traced to disap- 
pointed ambition, or to mental or 



and to be with Christ ; which is 
far better : b 

h Ps. 16. 11. 

bodily sorrows, or to dissatisfaction 
with the world. It was from no 
such wish that Paul desired to die. 
It w T as not because he hated man, 
— for he ardently loved him. It 
was not because he had been dis- 
appointed about wealth and honour 
— for he had sought neither. It was 
not because he had not been suc- 
cessful — for no man had been more 
so. It was not because he had been 
subjected to pains and imprisonments 
— for he was willing to bear them. 
It was not because he was old, and 
infirm, and a burden to the world — 
for, from any thing that appears, he 
was in the vigour of life, and in the 
fulness of his strength. It was from 
a purer, higher motive than any of 
these — the strength of attachment 
which bound him to the Saviour, and 
which made him long to be with 
him. IT And to be with Christ. We 
may remark on this expression, (1.) 
That this was the true reason why 
he wished to be away. It was his 
strong love to Christ; his anxious 
wish to be with him ; his firm belief 
that in his presence was ' fulness of 
joy.' (2.) Paul believed that the 
soul of the Christian would be im- 
mediately with the Saviour at death. 
It was evidently his expectation that 
he would at once pass to his pre- 
sence, and not that he would remain 
in an intermediate state to some far 
distant period. (3.) The soul does 
not sleep at death. Paul expected 
to be with Christ, and to be conscious 
of the fact — to see him, and to par- 
take of his glory. (4.) The soul of 
the believer is made happy at death. 
To be with Christ is synonymous 
with being in heaven — for Christ is 
in heaven, and is its glory. We 
may add, (a) that this wish to be 
w T ith Christ constitutes a marked 
difference between a Christian and 



A. D. 64.] 



CHAPTER I. 



183 



24 Nevertheless to abide in the 
flesh is more needful for you. 

other men. Other men may be 
willing to die ; perhaps be desirous 
to die, because their sorrows are so 
great that they feel that they cannot 
be borne. But the Christian desires 
to depart from a different motive 
altogether. It is to be with Christ 
— and this constitutes a broad line 
of distinction between him and other 
men. (b) A mere willingness to 
die, or even a desire to die, is no 
certain evidence of preparation for 
death. If this willingness or desire 
is caused by mere intensity of suf- 
fering ; if it is produced by disgust 
at the world or by disappointment ; 
if it arises from some view of fancied 
Eiysian fields beyond the grave, it 
constitutes no evidence whatever of 
a preparation for death. I have seen 
not a few persons who were not pro- 
fessed Christians on a bed of death, 
and not a few willing to die, nay, 
not a few who wished to depart. 
But in the vast majority of instances 
it was because they were sick of 
life, or because their pain made them 
sigh for relief, or because they were 
so wretched that they did not care 
what happened — and this they and 
their friends construed into an evi- 
dence that they were prepared to 
die ! In most instances this is a mise- 
rable delusion ; in no case is a mere 
willingness to die an evidence of 
preparation for death, Which is 
far better. Would be attended with 
more happiness; and would be a 
higher, holier state than to remain 
on earth. This proves also that the 
soul of the Christian at death is made 
at once happy — for a state of insen- 
sibility can in no way be said to be 
a better condition than to remain in 
this present world. The Greek 
phrase here — rtoM^ fxaTikov xphvaop 
— is very emphatic, and the apostle 
seems to labour for language which 
will fully convey his idea. It means, 



25 And having this confidence, 
I know that I shall abide and con- 

£ by much more, or rather better,' 
and the sense is, ' better beyond all 
expression.' Doddridge. See nu- 
merous examples illustrating the 
phrase in Wetstein. Paul did not 
mean to say that he was merely 
willing to die, or that he acquiesced 
in its necessity, but that the fact of 
being with Christ was a condition 
greatly to be preferred to remaining 
on earth. This is the true feeling of 
Christian piety ; and having this feel- 
ing, death to us will have no terrors. 

24. Nevertheless to abide in the 
flesh. To live. All this is language 
derived from the belief that the soul 
will be separate from the body at 
death, and will occupy a separate 
state of existence. ^ Is more need- 
ful for you. Another object that 
was dear to the heart of Paul. He 
never supposed that his life was use- 
less ; or that it was a matter of no 
importance to the cause of religion 
whether he lived or died. He knew 
that God works by means ; and that 
the life of a minister of the gospel 
is of real value to the church and 
the world. His experience, his in- 
fluence, his paternal counsels, he 
felt assured would be of value to the 
church, and he had, therefore, a de- 
sire to live — and it was no part of 
his religion affectedly to undervalue 
or despise himself. 

25. And having this confidence. 
'Being persuaded of this, that my 
continuance on earth is desirable for 
your welfare, and that the Lord has 
a work for me to do, I confidently 
expect that I shall be permitted to 
live.' The 4 confidence' here refer- 
red to was, that his life was needful 
for them, and hence that God would 
spare him. A literal translation 
would be, 1 And being persuaded as 
to this, or of this' — tovto rtsrtoi^w? — 
'I know,' &c. The foundation of 
his expectation that he should live 



184 



PHILIPPIANS. 



[A. D. 64, 



tinue with you all, for "your fur- 
therance and joy of faith ; 

26 That your rejoicing may be 
more abundant in Jesus Christ for 
me, by my coming to you again. 



does not appear to have been any 
revelation to that effect, as Doddridge 
supposes; or any intimation which 
he had from the palace, of the inten- 
tions of the government, as some 
others suppose, but the fact that he 
believed his life to be necessary for 
them, and that therefore God would 
preserve it. % I know that I shall 
abide. The word know, however, 
(pUa) is not to be pressed as denot- 
ing absolute necessity — for it appears 
from ver. 27, and ch. ii. 17, that 
there was some ground for doubt 
whether he would live — but is to be 
taken in a popular sense, as denot- 
ing good courage, and an earnest 
hope, that he would be permitted to 
live and visit them. Heinrichs. 
% And continue with you all. That 
is, that he would be permitted not 
only to live, but to enjoy their soci- 
ety. For y our furtherance and 
joy of faith. For the increase of 
your faith, and the promotion of that 
joy which is the consequence of 
faith. Wetstein has quoted a beau- 
tiful passage from Seneca (Epis. 104) 
which strikingly resembles this sen- 
timent of Paul. He says that when 
a man had meditated death, and 
when on his own account he would 
be willing to die, yet that he ought 
to be willing to live — to come back 
again to life — for the sake of his 
friends. He then adds, 4 It pertains 
to a great mind to be willing to come 
back to life for the sake of others ; 
which distinguished men often do.' 

26. That your rejoicing may be 
more abundant in Christ Jesus. 
Through the mercy and grace of 
Christ. If he was spared, his de- 
liverance would be traced to Christ, 
and they would rejoice together in 



27 Only a let your conversation 
be as it becometh the gospel of 
Christ ; that, whether I come and 
see you, or else be absent, I may 

a Ep, 4. 1. c. 3. 20. 



one who had so mercifully delivered 
him. % For me by my coming to 
you again. Their joy would not 
only be that he was delivered, but that 
he was permitted to see them again, 
27. Only let your conversation. 
The word conversation we now ap- 
ply almost exclusively to oral dis- 
course, or to talking. But it was 
not formerly confined to that, and is 
never so used in the Scriptures. It 
means conduct in general — includ- 
ing, of course, our manner of speak- 
ing, but not limited to that — -and 
should be so understood in every 
place where it occurs in the Bible. 
The original word here used — rfoto- 
tsvco — politeuo, means properly to 
administer the State; to live as a 
citizen ; to conduct oneself accord- 
ing to the laws and customs of 
a State. See Acts xxiii. 1. Comp. 
examples in Wetstein. It would 
not be improperly rendered, 4 let 
your conduct as a citizen be as be- 
comes the gospel ;' and might with- 
out impropriety, though not exclu- 
sively, be referred to our deportment 
as members of a community, or citi- 
zens of a State. It undoubtedly im- 
plies that, as citizens, we should act, 
in all the duties which that relation 
involves — in maintaining the laws, 
in submission to authority, in the 
choice of rulers, &c, as well as in 
other relations — on the principles of 
the gospel ; for the believer is bound 
to perform every duty on christian 
principles. But the direction here 
should not be confined to that. It 
doubtless includes our conduct in all 
relations in life, and refers to our de- 
portment in general ; not merely as 
citizens of the State, but as members 
of the church, and in all other rela- 



A. D. 64.] 



CHAPTER L 



185 



hear of your affairs, that ye ° stand 
fast in one spirit, with one mind, 
striving 1 together for the faith of 
the gospel ; 

ac. 4. 1. b Jude 3. 

tions. In our manner of speech, our 
plans of living, our dealings with 
others, our conduct and walk in the 
church and out of it— all should be 
done as becomes the gospel. The 
direction, therefore, in this place, is 
to be understood of everything per- 
taining to conduct. ^As it becometh 
the gospel of Christ. (1.) The rules 
of the gospel are to be applied to all 
our conduct — to our conversation, 
business transactions, modes of dress, 
style of living, entertainments, &c. 
There is nothing which we do, or 
say, or purpose, that is to be except- 
ed from those rules. • (2.) There is 
a way of living which is appropriate 
to the gospel, or which is such as the 
gospel requires. There is something 
which the gospel would secure as its 
proper fruits in all our conduct, and 
by which our lives should be regu- 
lated. It would distinguish us from 
the gay, and from those who seek 
honour and wealth as their supreme 
object. If all Christians were under 
the influence of the gospel, there 
would be something in their dress, 
temper, conversation, and aims, 
which would distinguish them from 
others. The gospel is not a thing 
of naught; nor is it intended that it 
should exert no influence on its 
friends. (3.) It is very important 
that Christians should frame their 
lives by the rules of the gospel, and, 
to this end, should study them and 
know what they are. This is im- 
portant, (a) because they are the 
best and wisest of all rules; (6) be- 
cause it is only in this way that 
Christians can do good ; (c) because 
they have solemnly covenanted with 
the Lord to take his laws as their 
guide ; (d) because it is only in this 
way that they can enjoy religion; 
16* 



28 And in nothing terrified a by 
your adversaries : which * is to 
them an evident token of perdi- 

als. 51. 7,12. Mat. 30. 28. &2Th. 1. 5. 



and (e) because it is only by this that 
they can have peace on a dying bed, 
If men live as 4 becometh the gospel,' 
they live well. Their lives are ho- 
nest and honourable ; they are men 
of truth and uprightness ; they will 
have no sources of regret when they 
die, and they will not give occasion 
to their friends to hang their heads 
with shame in the remembrance of 
them. No man on a dying bed ever 
yet regretted that he had framed his 
life by the rules of the gospel, or felt 
that his conduct had been conformed 
too much to it. That whether I 
come and see you. Alluding to the 
possibility that he might be released, 
and be permitted to visit them again. 
^ Or else be absent. Either at 
Rome, still confined, or released, and 
permitted to go abroad. %I may 
hear of your affairs, &c. I may 
hear always respecting you that you 
are united, and that you are vigor- 
ously striving to promote the inte- 
rests of the gospel. 

28. And in nothing terrified by 
your adversaries. Adversaries, or 
opponents, they had, like most of the 
other early Christians. There were 
Jews there who would be likely to 
oppose them (comp. Acts xvii. 5), 
and they were exposed to persecu- 
tion by the heathen. In that city, 
Paul had himself suffered much 
(Acts xvi.); and it would not be 
strange if the same scenes should be 
repeated. It is evident from this 
passage, as well as from some other 
parts of the epistle, that the Philip- 
pians were at this time experiencing 
some form of severe suffering. But 
in what way, or why, the opposition 
to them was excited, is nowhere 
stated. The meaning here is, 4 do 
not be alarmed at anything which 



186 



PHILIPPIANS. 



[A. D. 64. 



tion, but a to you of salvation, and 
that of God. 

a Ro. 8. 17. 

they can do. Maintain your chris- 
tian integrity, notwithstanding all 
the opposition which they can make. 
They will, in the end, certainly be 
destroyed, and you will be saved.' 
% Which is to them an evident token 
of perdition. What, it may be 
asked, would be the token of their 
perdition ] What is the evidence to 
which Paul refers that they will be 
destroyed] The relative 'which' 
— jji^s — is probably used as referring 
to the persecution which had been 
commenced, and to the constancy 
which the apostle supposed the Phi- 
lippians would evince. The sen- 
tence is elliptical ; but it is manifest 
that the apostle refers either to the 
circumstance then occurring, that 
they were persecuted, and that they 
evinced constancy; or to the con- 
stancy which he wished them to 
evince in their persecutions. He 
says that this circumstance of perse- 
cution, if they evinced such a spirit 
as he wished, would be to them an 
evidence of two things: (1.) Of 
the destruction of those who were 
engaged in the persecution. This 
would be, because they knew that 
such persecutors could not ultimately 
prevail. Persecution of the church 
would be a certain indication that 
they who did it would be finally de- 
stroyed. (2.) It would be a proof 
of their own salvation, because it 
would show that they were the 
friends of the Redeemer ; and they 
had the assurance that all those who 
were persecuted for his sake would 
be saved. The gender of the Greek 
relative here is determined by the 
following noun (lv8s&$), in a man- 
ner that is not uncommon in Greek. 
See Wetstein, in loc, and Koppe. 
IT And that of God, That is, their 
persecution is a proof that God will 
interpose in due time and save you. 



29 For unto you it is given h in 
the behalf of Christ, not only to 

b Ac. 5. 41. 

The hostility of the wicked to us is 
one evidence that we are the friends 
of God, and shall be saved. 

29. For unto you. Unto you as 
Christians. This favour is granted 
unto you in your present circum- 
stances. «[ It is given. God con- 
cedes to you this privilege or advan- 
tage. ^ In the behalf of Christ. In 
the cause of Christ, or w T ith a view 
to honour Christ. Or, these things 
are brought on you in consequence 
of your being Christians. *ft Not 
only to believe on him. It is repre- 
sented here as a privilege to be per- 
mitted to believe on Christ. It is so. 
(1.) It is an honour to a man to be- 
lieve one who ought to be believed, 
to trust one who ought to be trusted, 
to love one who ought to be loved. 
(2.) It is a privilege to believe on 
Christ, because it is by such faith 
that our sins are forgiven ; that we 
become reconciled to God, and have 
the hope of heaven. (3.) It is a 
privilege, because it saves the mind 
from the tortures and the deadly in- 
fluence of unbelief— the agitation, 
and restlessness, and darkness, and 
gloom of a skeptic. (4.) It is a pri- 
vilege, because we have then a friend 
to whom we may go in trial, and on 
whom we may roll all our burdens. 
If there is anything for which a 
Christian ought to give unfeigned 
thanks, it is that he has been per- 
mitted to believe on the Redeemer. 
Let a sincere Christian compare his 
peace, and joy, and hope of heaven, 
and support in trials, with the rest- 
lessness, uneasiness, and dread of 
death, in the mind of an unbeliever ; 
and he will see abundant occasion 
for gratitude. ^ But also to suffer 
for his sake. Here it is represented 
as a privilege to suffer in the cause 
of the Redeemer — a declaration 
which may sound strange to the 



A. P. 64.] CHAPTER I. 187 

believe on him, but also to suffer which ye saw ° in me, and now 
for his sake ; hear to be in me. 

30 Having the same conflict «Ac. ]6. 19. iTh. 2.2. 



world. Yet this sentiment frequently 
occurs in the New Testament. Thus 
it is said of the apostles (Acts v. 41), 
that "they departed from the pre- 
sence of the council, rejoicing that 
they were counted worthy to suffer 
shame for his name." Col. i. 24. 
" Who now rejoice in my sufferings 
for you." 1 Pet. iv. 13. " But re- 
joice, inasmuch as ye are partakers 
of Christ's sufferings." Comp. James 
i 2. Mark x. 30. See Notes on 
Acts v. 41. It is a privilege thus to 
suffer in the cause of Christ, because 
(1.) we then resemble the Lord Je- 
sus, and are united with him in 
trials ; (2.) because we have evidence 
that we are his, if trials come upon 
us in his cause ; (3.) because we are 
engaged in a good cause, and the 
privilege of maintaining such a cause 
is worth much of suffering ; and (4.) 
because it will be connected with a 
brighter crown and more exalted 
honour in heaven. 

30. Having the same conflict. 
The same agony — os/ivva — the same 
strife with bitter foes, and the same 
struggle in the warfare. IT Which 
ye saw in me. When I was in Phi- 
lippi, opposed by the multitude, and 
thrown into prison. Acts xvi. IT And 
now hear to be in me. In Rome. 
He was a prisoner there, was sur- 
rounded by enemies, and was about 
to be tried for his life. He says that 
they ought to rejoice if they were 
called to pass through the same 
trials. 

In this chapter we have a beauti- 
ful illustration of the true spirit of a 
Christian in circumstances exceed- 
ingly trying. The apostle was in a 
situation where religion would show 
itself, if there were any in the heart ; 
and where, if there was none, the bad 
passions of our nature would be de- 
veloped. He w T as a prisoner. He 



had been unjustly accused. He was 
about to be put on trial for his life, 
and it was wholly uncertain what 
the result would be. He was sur- 
rounded with enemies, and there 
were not a few false friends and ri- 
vals who took advantage of his im- 
prisonment to diminish his influence 
and to extend their own. He was, 
perhaps, about to die; and at any 
rate, was in such circumstances as 
to be under a necessity of looking 
death in the face. 

In this situation he exhibited some 
of the tenderest and purest feelings 
that ever exist in the heart of man 
— the genuine fruit of pure religion. 
He remembered them with affec- 
tionate and constant interest in his 
prayers. He gave thanks for all that 
God had done for them. Looking 
upon his own condition, he said that 
the trials which had happened to 
him, great as they were, had been 
overruled to the furtherance of the 
gospel. The gospel had become 
known even in the imperial palace. 
And though it had been preached by 
some with no good will towards him, 
and with much error, yet he cher- 
ished no hard feeling ; he sought for 
no revenge ; he rejoiced that in any 
way, and from any motives, the great 
truth had been made known that a 
Saviour died. Looking forward to 
the possibility that his trial before 
the emperor might terminate in his 
death, he calmly anticipated such a 
result, and looked at it with compo- 
sure. He says that in reference to 
the great purpose of his life, it would 
make no difference whether he lived 
or died, for he was assured that 
Christ would be honoured, whatever 
was the result. To him personally 
it would be gain to die ; and, as an 
individual, he longed for the hour 
when he might be with Christ. This 



188 



PHILIPPIANS. 



[A. D. 64 



feeling is religion, and this is pro- 
duced only by the hope of eternal 
life through the Redeemer. An im- 
penitent sinner never expressed such 
feelings as these ; nor does any other 
form of religion but Christianity en- 
able a man to look upon death in 
this manner. It is not often that a 
man is even willing to die — and 
then this state of mind is produced, 
not by the hope of heaven, but by 
disgust at the world ; by disappoint- 
ed ambition; by painful sickness, 
when the sufferer feels that any 
change would be for the better. But 
Paul had none of these feelings. 
His desire to depart was not pro- 
duced by a hatred of life; nor by 
the greatness of his sufferings ; nor 
by disgust at the world. It was the 
noble, elevated, and pure wish to be 
icith Christ — to see him whom he 
supremely loved, whom he had so 
long and so faithfully served, and 
with whom he was to dwell for ever. 
To that world where Christ dwelt 
he would gladly rise ; and the only 
reason why he could be content to 
remain here was, that he might be 
a little longer useful to his fellow 
men. Such is the elevated nature 
of christian feeling. But, alas ! how 
few attain to it; and even among 
Christians, how few are they that 
can habitually feel and realize that 
it would be gain for them to die ! 
How few can say with sincerity that 
they desire to depart and to be with 
Christ ! How rarely does even the 
Christian reach that state of mind, 
and gain that view of heaven, that, 
standing amidst his comforts here, 
and looking on his family, and friends, 
and property, he can say from the 
depths of his soul, that he feels it 
would be gain for him to go to hea- 
ven ! Yet such deadness to the world 
may be produced — as it was in the 
case of Paul ; such deadness to the 
world should exist in the heart of 
every sincere Christian. Where it 
does exist, death loses its terror, and 



the heir of life can look calmly on 
the bed where he will lie down to 
die; can think calmly of the mo- 
ment when he will give the parting 
hand to wife and child, and press 
them to his bosom for the last time, 
and imprint on them the last kiss ; 
can look peacefully on the spot 
where he will moulder back to dust, 
and in view of all can triumphant- 
ly say, "Come, Lord Jesus, come 
quickly." 

CHAPTER H. 

ANALYSIS OF THE CHAPTER. 

This chapter is made up princi- 
pally of exhortations to the perform- 
ance of various christian duties, and 
the exhibition of christian virtues. 
The apostle first exhorts the Philip- 
pians, in the most tender manner, 
so to live as to give him joy, by 
evincing among themselves unity 
and concord. He entreats them to 
do nothing by strife and a desire of 
distinction, but to evince that humili- 
ty which is manifested when we re- 
gard others as more worthy than we 
are. Vs. 1 — 4. This exhortation 
he enforces in a most impressive 
manner by a reference to the exam- 
ple of Christ — an example of con- 
descension and humiliation fitted to 
repress in us all the aspirings of am- 
bition, and to make us ready to sub- 
mit to the most humble offices to 
benefit others. Vs. 5 — 11. He then 
exhorts them to work out their sal- 
vation with diligence, assuring them, 
for their encouragement, that God 
worked in them to will and to do of 
his good pleasure. Vs. 12, 13. To 
this he adds an exhortation that they 
would avoid everything like mur- 
muring and disputing — that they 
would be blameless and harmless in 
their walk, showing the excellency 
of the religion which they loved to 
all around them, and exerting such 
an influence on others that Paul 
might feel that he had not laboured 



A. D. 64.] 



CHAPTER II. 



189 



CHAPTER II. 

IF there be therefore any conso- 
lation in Christ, if any comfort 

in vain. Vs. 14 — 16. To excite 
them to this, he assures them that 
he was ready himself to be sacrificed 
for their welfare, and should rejoice 
if by his laying* down his life their 
happiness would be promoted. He 
asked the same thing in return from 
them. Vs. 17, 18. He then tells 
them, in expressing his interest in 
them, that he hoped soon to be able 
to send Timothy to them again — a 
man who felt a deep interest in their 
welfare, and whose going to them 
would be one of the highest proofs 
of the apostle's love, Vs. 19 — 24. 
The same love for them, he says, he 
had now shown by sending to them 
Epaphroditus — a man to whom he 
was tenderly attached, and who had 
an earnest desire again to return to 
the church from which he had been 
sent. Paul sent him, therefore, again 
to Philippi, that he might be with 
them and comfort them, and he asked 
for him a kind reception and affec- 
tionate treatment, in view of the 
sufferings which he had experienced 
in the cause of the Redeemer. Vs. 
25—30. 

1. If there be therefore any con- 
solation in Christ. This, with what 
is said in the remainder of the verse, 
is designed as a motive for what he 
exhorts them to in ver. 2 — that they 
would be of the same mind, and 
would thus fulfil his joy. To urge 
them to this, he appeals to the ten- 
der considerations which religion 
furnished — and begins by a refer- 
ence to the consolation which there 
was in Christ. The meaning here 
may be this : 4 1 am now persecuted 
and afflicted. In my trials it will 
give me the highest joy to learn that 
you act as becomes Christians. You 
also are persecuted and afflicted 



of love, if any fellowship of the 
Spirit, if any bowels a and mer- 
cies, 

a Co. 3. 12. 

(ch» i. 28—30); and, in these cir- 
cumstances, I entreat that the high- 
est consolation may be sought ; and 
by all that is tender and sacred in 
the christian religion, I conjure you, 
so to live as not to dishonour the 
gospel. So live as to bring down 
the highest consolation which can 
be obtained— the consolation which 
Christ alone can impart.' We are 
not to suppose that Paul doubted 
whether there was any consolation 
in Christ, but the form of expression 
here is one that is designed to urge 
upon them the duty of seeking the 
highest possible. The consolation 
in Christ is that which Christ fuf- 
nishes or imparts. Paul regarded 
him as the source of all comfort, 
and earnestly prays that they might 
so live that he and they might avail 
themselves in the fullest sense of 
that unspeakable enjoyment. The 
idea is, that Christians ought at all 
times, and especially in affliction, so 
to act as to secure the highest pos- 
sible happiness which their Saviour 
can impart to them. Such an ob- 
ject is worth their highest effort; 
and if God sees it needful, in order 
to that, that they should endure 
much affliction, still it is gain. Re- 
ligious consolation is always worth 
all which it costs to secure it. ^ If 
any comfort of love. If there be 
any comfort in the exercise of ten- 
der affection. That there is, no one 
can doubt. Our happiness is almost 
all centred in love. It is when we 
love a parent, a wife, a child, a sis- 
ter, a neighbour, that we have the 
highest earthly enjoyment. It is in 
the love of God, of Christ, of Chris- 
tians, of the souls of men, that the 
redeemed find their highest happi- 
ness. Hatred is a passion full of 
misery ; love an emotion full of joy. 



190 



PHILIPPIANS. 



[A. D. 64 



2 Fulfil a ye my joy, that ye be 
* like-minded, having the same 
love, being of one accord, of one 
mind. 

a Jno. 3. 29. 6 2 Co. 13. 11. 1 Pe. 3. 8. 



By this consideration, Paul appeals 
to them, and the motive here is 
drawn from all the joy which mutual 
love and sympathy are fitted to pro- 
duce in -the soul. Paul would have 
that love exercised in the highest 
degree, and would have them enjoy 
all the happiness which its mutual 
exercise could furnish. ^ If any 
fellowship of the Spirit. The word 
6 fellowship' — xoivcovia — means that 
which is common to two or more ; 
that of which they partake together. 
Notes, Eph. iii. 9. Phil. i. 5. The 
idea here is, that among Christians 
there was a participation in the in- 
fluences of the Holy Ghost; that 
they shared in some degree the feel- 
ings, views, and joys of the sacred 
Spirit himself; and that this was a 
privilege of the highest order. By 
this fact, Paul now exhorts them to 
unity, love, and zeal — so to live that 
they might partake in the highest 
degree of the consolations of this 
Spirit. *f[ If any bowels and mercies. 
If there is any affectionate bond by 
which you are united to me, and 
any regard for my sorrows, and any 
desire to fill up my joys, so live as 
to impart to me, your spiritual father 
and friend, the consolation which I 
seek. 

2. Fulfil ye my joy. Fill up my 
joy so that nothing shall be wanting 
to complete it. This, he says, would 
be done by their union, zeal, and 
humility. Comp. John iii. 29. % That 
ye be like minded. Gr. That ye 
think the same thing. See Notes 
on 2 Cor. xiii. 11. Perfect unity of 
sentiment, opinion, and plan would 
be desirable if it could be attained. 
It may be, so far as to prevent dis- 
cord, schism, contention and strife 
in the church, and so that Christians 



3 Let nothing c be done through 
strife or vain glory ; but in lowli- 
ness of mind, let each d esteem 
other better than themselves. 

c Ga. 5. 26. Ja. 3. 14. d 1 Pe. 5. 5. 

may be harmonious in promoting the 
same great work — the salvation of 
souls. ^Having the same love. 
Love to the same objects, and the 
same love one for another. Though 
their opinions might differ on some 
points, yet they might be united in 
love. See Notes on 1 Cor. i. 10. 
If Being of one accord, olu^vzoi — 
of one soul; having your souls join- 
ed together. The word used here 
do&s not occur elsewhere in the New 
Tefetalnent. It means a union of 
soul; or an acting together as if 
but one soul actuated them. % Of 
one mind. Gr. Thinking the same 
thing. The apostle here uses a 
great variety of expressions to de- 
note the same thing. The object 
which he aimed at was union of 
heart, of feeling, of plan, of purpose. 
He wished them to avoid all divi- 
sions and strifes ; and to show the 
power of religion by being united in 
the common cause. Probably there 
is no single thing so much insisted 
on in the New Testament as the im- 
portance of harmony among Chris- 
tians. Now, there is almost nothing 
so little known ; but if it prevailed, 
the world would soon be converted 
to God. Comp. Notes on John xvii. 
21 — or see the text itself without 
the Notes. 

3. Let nothing be done through 
strife. With a spirit of contention. 
This command forbids us to do any 
thing, or attempt any thing as the 
mere result of strife. This is not the 
principle from which we are to act, 
or by which we are to be governed. 
We are to form no plan, and aim at 
no object which is to be secured in 
this way. The command prohibits 
all attempts to secure any- thing 
over others by mere physical 



A. D. 64.] 



CHAPTER II. 



191 



strength, or by superiority of intel- 
lect or numbers, or as the result of 
dark schemes and plans formed by 
rivalry, or by the indulgence of 
angry passions, or with the spirit of 
ambition. We are not to attempt 
to do any thing merely by outstrip- 
ping others, or by showing that we 
have more talent, courage, or zeal. 
What we do is to be by principle, 
and with a desire to maintain the 
truth, and to glorify God. And yet 
how often is this rule violated ! How 
often do christian denominations at- 
tempt to outstrip each other, and 
to see which shall be the greatest ! 
How often do ministers preach with 
no better aim ! How often do we 
attempt to outdo others in dress, and 
in the splendour of furniture and 
equipage ! How often, even in plans 
of benevolence, and in the cause of 
virtue and religion, is the secret 
aim to outdo others. This is all 
wrong. There is no holiness in 
such efforts. Never once did the 
Redeemer act from such a motive, 
and never once should this motive 
be allowed to influence us. The 
conduct of others may be allowed to 
show us what we can do, and ought 
to do ; but it should not be our sole 
aim to outstrip them. Comp. 2 Cor. 
ix. 2 — 4. % Or vain glory. The 
word here used — xzvoboilu — keno- 
doxia, occurs nowhere else in the 
New Testament, though the adjec- 
tive — xsv6So%o$ — kenodoxos, occurs 
once in Gal. v. 26. See Notes on 
that place. It means properly empty 
pride, or glory, and is descriptive of 
vain and hollow parade and show. 
Suidas renders it, 6 any vain opinion 
about one's self — /juxitalu lie, rtspi 
tavtov olri6L$. The idea seems to be 
that of mere self-esteem; a mere 
desire to honour ourselves, to attract 
attention, to win praise, to make 
ourselves uppermost, or foremost, or 
the main object. The command 
here solemnly forbids our doing any 
thing with such an aim — no matter 



whether it be in intellectual attain- 
ments, in physical strength, in skill 
in music, in eloquence or song, in 
dress, furniture, or religion. Self 
is not to be foremost ; selfishness is 
not to be the motive. Probably there 
is no command of the Bible which 
would have a wider sweep than 
this, or would touch on more 
points of human conduct, if fairly 
applied. Who is there who passes 
a single day without, in some re- 
spect, desiring to display himself? 
What minister of the gospel preaches, 
who never has any wish to exhibit 
his talents, eloquence, or learning 1 
How few make a gesture, but 
with some wish to display the grace 
or power with which it is done ! 
Who, in conversation, is always 
free from a desire to show his wit, 
or his power in argumentation, or 
his skill in repartee] Who plays 
at the piano without the desire of 
commendation'? Who thunders in 
the senate, or goes to the field of 
battle ; who builds a house, or pur- 
chases an article of apparel; who 
writes a book, or performs a deed of 
benevolence, altogether uninfluenced 
by this desire ? If all could be taken 
out of human conduct which is per- 
formed merely from " strife," or from 
"vain-glory," how small a portion 
would be left ! «[ But in lowliness 
of mind. Modesty, or humility. 
The word here used is the same 
which is rendered humility in Acts 
xx. 19. Col ii. 18. 23. 1 Pet. v. 5; 
humbleness, in Col. iii. 12 ; and low- 
liness, in Eph. iv. 2. Phil. ii. 3. It 
does not elsewhere occur in the New 
Testament. It here means humility, 
and it stands opposed to that pride 
or self-valuation which would lead 
us to strive for the ascendancy, or 
which acts from a wish for flattery, 
or praise. The best and the only 
true correction of these faults is 
humility. This virtue consists in 
estimating ourselves according to 
truth. It is a willingness to take 



192 



PHILIPPIANS. 



[A. D. 64. 



4 Look not every man on his a 

a 1 Co. 13.5. 



the place which we ought to take in 
the sight of God and man ; and, hav- 
ing the low estimate of our own im- 
portance and character which the 
truth about our insignificance as 
creatures and vileness as sinners 
would produce, it will lead us to a 
willingness to perform lowly and 
humble offices that we may benefit 
others, f Let each esteem other bet- 
ter than themselves. Comp. 1 Pet. 
v. 5. This is one of the effects pro- 
duced by true humility, and it natu- 
rally exists in every truly modest 
mind. The reasons are these. (1.) 
We are sensible of our own defects, 
but we have not the same clear view 
of the defects of others. We see 
our own hearts ; we are conscious of 
the great corruption there ; we have 
painful evidence of the impurity of 
the motives which often actuate us 
—of the evil thoughts and corrupt 
desires in our own souls; but we 
have not the same view of the er- 
rors, defects, and follies of others. 
We can see only their outward con- 
duct ; but, in our own case, we can 
look within. It is natural for those 
who have any just sense of the depra- 
vity of their own souls, charitably to 
hope that it is not so with others, 
and to believe that they have purer 
hearts. This will lead us to feel 
that they are worthy of more respect 
than we are. Hence this is always 
the characteristic of modesty and hu- 
mility — graces which the gospel is 
fitted eminently to produce. A truly 
pious man will be always, therefore, 
an humble man, and will wish that 
others should be preferred in office 
and honour to himself. Of course, 
this will not make him blind to the 
defects of others when they are ma- 
nifested ; but he will be himself re- 
tiring, modest, unambitious, unobtru- 
sive. This rule of Christianity 
would strike a blow at all the ambi- 



own things, but every man also 
on the things of others. 

tion of the world. It would rebuke 
the love of office, and would produce 
universal contentment in any low 
condition of life where the provi- 
dence of God may have cast our lot. 
Comp. Notes on 1 Cor. vii. 21. 

4» Look not every man on his own 
things. That is, be not selfish. Do 
not let your care and attention be 
wholly absorbed by your own con- 
cerns, or by the concerns of your 
own family. Evince a tender inte- 
rest for the happiness of the whole, 
and let the welfare of others lie near 
your hearts. This, of course, does 
not mean that there is to be any im- 
proper interference in the business 
of others, or that we are to have the 
. character of " busy-bodies in other 
men's matters" (comp. Notes, 2 
Thess. hi. 11. 1 Tim. v. 13. 1 Pet. 
iv. 15) ; but that we are to regard 
with appropriate solicitude the wel- 
fare of others, and to strive to do 
them good, But every man also 
on the things of others. It is the 
duty of every man to do this. No 
one is at liberty to live for himself, 
or to disregard the wants of others. 
The object of this rule is to break up 
the narrow spirit of selfishness, and 
to produce a benevolent regard for 
the happiness of others. In respect 
to the rule we may observe, (1.) We 
are not to be "busy-bodies" in the 
concerns of others. See the refer- 
ences above. We are not to attempt 
to pry into their secret purposes. 
Every man has his own plans, and 
thoughts, and intentions, which no 
other one has a right to look into. 
Nothing is more odious than an inter- 
meddler in the concerns of others. 
(2.) We are not to obtrude our ad- 
vice where it is not sought, or at un- 
seasonable times and places, even if 
the advice is in itself good. No man 
likes to be interrupted to hear ad- 
vice f and I have no right to require 



A. U 84.] 



CHAPTER tt 



193 



that he should suspend his business 
in order that / may give him counsel. 
(3.) We are not to find fault with 
what pertains exclusively to him. 
We are to remember that there are 
some things which are his business, 
not ours; and we are to ]earn to 
* possess our souls in patience, 5 if he 
does not give just as much as we 
think he ought to benevolent ob- 
jects, or if he dresses in a manner 
not to please our taste, or if he in- 
dulges in things which do not accord 
exactly with our views. He may 
see reasons for his conduct which we 
do not; and it is possible that he 
may be right, and that, if we under- 
stood the whole case, we should 
think and act as he does. We often 
complain of a man because he does 
not give as much as we think he 
ought, to objects of charity; and it 
is possible that he may be miserably 
niggardly and narrow. But it is also 
possible that he may be more em- 
barrassed than we know of; or that 
he may just then have demands 
against him of which we are igno- 
rant ; or that he may have numerous 
poor relatives dependant on him ; or 
that he gives much with ' the left 
hand' which is not known by 4 the 
right hand.' At any rate, it is his 
business, not ours; and we are not 
qualified to judge until we under- 
stand the ivhole case. (4.) We are 
not to be gossips about the concerns 
of others. We are not to hunt up 
small stories, and petty scandals re- 
specting their families ; we are not to 
pry into domestic affairs, and divulge 
them abroad, and find pleasure in 
circulating such things from house 
to house. There are domestic se- 
crets, which are not to be betrayed ; 
and there is scarcely an offence of a 
meaner or more injurious character 
than to divulge to the public what 
we have seen in a family whose 
hospitality we have enjoyed. (5.) 
Where christian duty and kindness 
require us to look into the concerns 
17 



of others, there should be the utmost 
delicacy. Even children have their 
own secrets, and their own plans and 
amusements, on a small scale, quite 
as important to them as the greater 
games which we are playing in life ; 
and they will feel the meddlesome- 
ness of a busy-body to be as odious 
to them as we should in our plans. 
A delicate parent, therefore, who 
has undoubtedly a right to know all 
about his children, will not rudely 
intrude into their privacies, or med- 
dle with their concerns. So, when 
we visit the sick, while we show a 
tender sympathy for them, we should 
not be too particular in inquiring 
into their maladies or their feelings., 
So, when those with whom we sym- 
pathize have brought their calami- 
ties on themselves by their own 
fault, we should not ask too many 
questions about it. We should not 
too closely examine one who is made 
poor by intemperance, or who is in 
prison for crime. And so, when we 
go to sympathize w T ith those who 
have been, by a reverse of circum- 
stances, reduced from affluence to 
penury, we should not ask too many 
questions. We should let them tell 
their own story. If they voluntarily 
make us their confidants, and tell us 
all about their circumstances, it is 
well; but let us not drag out the 
circumstances, or w T ound their feel- 
ings by our impertinent inquiries, or 
our indiscreet sympathy in their af- 
fairs. There are always secrets 
which the sons and daughters of 
misfortune would wish to keep to 
themselves. But, while these things 
are true, it is also true that the rule 
before us positively requires us to 
show an interest in the concerns of 
others; and it may be regarded as 
implying the following things : (1.) 
We are to feel that the spiritual in- 
terests of every one in the church is, 
in a certain sense, our own interest. 
The church is one. It is confede- 
rated together for a common object. 



194 



5 Let this a mind be in you, 

a Jno. 13. 14. 1 Pe. 2. 21. 



PHILIPPIANS. [A. D. 64, 

which was also in Christ Jesus : 



Each one is intrusted with a portion 
of the honour of the whole, and the 
conduct of one member affects the 
character of all. We are, therefore, 
to promote, in every way possible, 
the welfare of every other member 
of the church. If they go astray, 
we are to admonish and entreat 
them ; if they are in error, we are 
to instruct them ; if they are in trou- 
ble, we are to aid them. Every 
member of the church has a claim 
on the sympathy of his brethren, and 
should be certain of always finding- 
it when his circumstances are such 
as to demand it. (2.) There are 
circumstances where it is proper to 
look with special interest on the 
temporal concerns of others. It is 
when the poor, the fatherless, and 
the afflicted must be sought out in 
order to be aided and relieved. They 
are too retiring and modest to press 
their situation on the attention of 
others, and they need that others 
should manifest a generous care in 
their welfare in order to relieve 
them. This is not improper inter- 
ference in their concerns, nor will it 
be so regarded. (3.) For a similar 
reason, we should seek the welfare 
of all others in a spiritual sense. 
We should seek to arouse the sinner, 
and lead him to the Saviour. He is 
blind, and will not come himself; 
unconcerned, and will not seek sal- 
vation ; filled with the love of this 
world, and will not seek a better ; 
devoted to pursuits that will lead 
him to ruin, and he ought to be ap- 
prized of it. It is no more an im- 
proper interference in his concerns 
to apprize him of his condition, and 
to attempt to lead him to the Sa- 
viour, than it is to warn a man in a 
dark night, who walks on the verge 
of a precipice, of his peril; or to 
arouse one from sleep whose house 



is in flames. In like manner, it is 
no more intermeddling with the con- 
cerns of another to tell him that there 
is a glorious heaven which may be 
his, than it is to apprize a man that 
there is a mine of golden ore on his 
farm. It is for the man's own inte- 
rest, and it is the office of a friend to 
remind him of these things. He 
does a man a favour who tells him 
that he has a Redeemer, and that 
there is a heaven to which he may 
rise; he does his neighbour the 
greatest possible kindness who ap- 
prizes him that there is a world of 
infinite woe, and tells him of an easy 
way by which he may escape it. 
The world around is dependant on 
the church of Christ to be apprized 
of these truths. The gay will not 
warn the gay of their danger; the 
crowd that presses to the theatre or 
the ball-room will not apprize those 
who are there that they are in the 
broad way to hell; and every one 
who loves his neighbour, should feel 
sufficient interest in him to tell him 
that he may be eternally happy in 
heaven. 

5. Let this mind be in you, which 
was also in Christ Jesus. The ob- 
ject of this reference to the exam- 
ple of the Saviour is particularly to 
enforce the duty of humility. This 
was the highest example which 
could be furnished, and it would illus- 
trate and confirm all the apostle had 
said of this virtue. The principle 
in the case is, that we are to make 
the Lord Jesus our model, and are in 
all respects to frame our lives, as far 
as possible, in accordance with this 
great example. The point here is, 
that he left a state of inexpressible 
glory, and took upon him the most 
humble form of humanity, and per- 
formed the most lowly offices, that 
he might benefit us. 



A. D. 64] CHAPTER II 

6 Who, being a in the form of 

a Jno. 1. 1, 2. Co. 1. 15. 



195 



6. Who being in the form of God. 
There is scarcely any passage in the 
New Testament which has given 
rise to more discussion than this. 
The importance of the passage on 
the question of the Divinity of the Sa- 
viour will be perceived at once, and no 
small part of the point of the appeal 
by the apostle depends, as will be 
seen, in the fact that Paul regarded 
the Redeemer as equal with God. 
If he was truly divine, then his con- 
senting to become a man was the 
most remarkable of all possible acts 
of humiliation. The word rendered 
form — poppy — morphe, occurs only in 
three places in the New Testament, 
and in each place is rendered form. 
Mark xvi. 12. Phil. ii. 6, 7. In 
Mark it is applied to the form which 
Jesus assumed after his resurrection, 
and in which he appeared to two of 
his disciples on his way to Emmaus. 
" After that he appeared in another 
form unto two of them." This 
'form' was so unlike his usual ap- 
pearance, that they did not know 
him. The word properly means, 
form, shape, bodily shape, especially 
a beautiful form, a beautiful bodily 
appearance. Passow. In ver. 7, it 
is applied to the appearance of a ser- 
vant — ' and took upon him the form, 
of a servant that is, he was in the 
condition of a servant — or of the 
lowest condition. The word form 
is often applied to the gods by the 
classic writers, denoting their aspect 
or appearance when they became 
visible to men. See Cic. de Nat. 
Deor. ii. 2; Ovid, Meta. i. 73; Si- 
lius xiii. 643; Xeno. Memora. iv; 
^Eniad, iv. 556, and other places 
cited by Wetstein, in loc. Hesychius 
explains it by I8sa, slSos. The word 
occurs often in the Septuagint, (1.) 
as the translation of the word V3f — 
Ziv — splendour, Dan. iv. 33; v. 6. 



God, thought it not robbery to be 
equal b with God ; 

b Jno. 5, 18. 



9, 10 ; vii. 28 ; (2.) as the translation 
of the word JVjifi — Tabnith, struc- 
ture, model, pattern — as in building, 
Isa. xliv. 13 ; (3.) as the translation 
of nJIDn — temuna — appearance, 
form, shape, image, likeness, Job, iv. 
16. See also the Book of Wisdom 
xviii. 1. The word can have here 
only one of two meanings, either 
(1.) splendour, majesty, glory — re- 
ferring to the honour which the Re- 
deemer had, his power to work mira- 
cles, &c. — or (2.) nature, or essence 
— meaning the same as $v<$i$, nature, 
or outft'a, being. The first is the opin- 
ion adopted by Crellius, Grotius, and 
others, and substantially by Calvin. 
Calvin says, " The form of God here 
denotes majesty. For as a man is 
known from the appearance of his 
form, so the majesty which shines in 
God, is his figure. Or to use a more 
appropriate similitude, the form of a 
king consists of the external marks 
which indicate a king — as his scep- 
tre, diadem, coat of mail, attendants, 
throne, and other insignia of royalty ; 
the form of a consul is the toga, ivory 
chair, attending lictors, &c. There- 
fore Christ before the foundation of 
the world was in the form of God, 
because he had glory with the Fa- 
ther before the world was. John 
xvii. 5. For in the wisdom of God, 
before he put on our nature, there 
was nothing humble or abject, but 
there was magnificence worthy of 
God." Comm. in loc. The second 
opinion is, that the word is equiva- 
lent to nature, or being ; that is, 
that he was in the nature of God, or 
his mode of existence was that of 
God, or was divine. This is the 
opinion adopted by Schleusner (Lex.); 
Prof. Stuart (Letters to Dr. Chan- 
ning, p. 40) ; Doddridge, and by or- 
thodox expositors in general, and 



198 



PHILIPPIANS. 



[A. D. 64, 



seems to me to be the correct inter- 
pretation. In support of this inter- 
pretation, and in opposition to that 
which refers it to his power of work- 
ing miracles, or his divine appear- 
ance when on earth, we may adduce 
the following considerations. (1.) 
The 'form' here referred to must 
have been something before he be- 
came a man, or before he took upon 
him the form of a servant. It was 
something from which he humbled 
himself by making 'himself of no 
reputation ;' by taking upon himself 
4 the form of a servant ;' and by be- 
ing made ' in the likeness of men. 1 
Of course, it must have been some- 
thing which existed when he had 
not the likeness of men ; that is, be- 
fore he became incarnate. He must 
therefore have had an existence before 
he appeared on earth as a man, and 
in that previous state of existence 
there must have been something 
which rendered it proper to say that 
he was ' in the form of God. 1 (2.) 
That it does not refer to any moral 
qualities, or to his power of working 
miracles on earth, is apparent from 
the fact that these were not laid 
aside. When did he divest himself 
of these in order that he might hum- 
ble himself] There was something 
which he possessed which made it 
proper to say of him that he was ' in 
the form of God,' which he laid aside 
when he appeared in the form of a 
servant, and in the likeness of men. 
But assuredly that could not have 
been his moral qualities, nor is there 
any conceivable sense in which it 
can be said that he divested himself 
of the power of working miracles in 
order that he might take upon him- 
self the 'form of a servant.' All 
the miracles which he ever wrought 
were performed when he sustained 
the form of a servant, in his lowly 
and humble condition. These con- 
siderations make it certain that the 
apostle refers to a period before the 
incarnation. It may be added (3.) 



that the phrase 1 form of God' is one 
that naturally conveys the idea that 
he was God. When it is said that he 
was ' in the form of a servant, 1 the 
idea is, that he was actually in a hum- 
ble and depressed condition, and 
not merely that he appeared to be. 
Still it may be asked, what was the 
' form' which he had before his in- 
carnation! What is meant by his 
having been then ' in the form of 
God )' To these questions perhaps 
no satisfactory answer can be given. 
He himself speaks (John xvii. 5) of 
" the glory which he had with the 
Father before the world was ;" and 
the language naturally conveys the 
idea that there was then a manifes- 
tation of the divine nature through 
him, which in some measure ceased 
when he became incarnate ; that 
there was some visible splendour 
and majesty which was then laid 
aside. What manifestation of his 
glory God may make in the heaven- 
ly world, of course, we cannot now 
fully understand. Nothing forbids 
us, however, to suppose that there is 
some such visible manifestation; 
some splendour and magnificence of 
God in the view of the angelic beings 
such as becomes the Great Sovereign 
of the universe — for he 'dwells in 
light which no man can approach 
unto.' ITim. vi. 16. That glory, 
visible manifestation, or splendour, 
indicating the nature of God, it is 
here said that the Lord Jesus 
possessed before his incarnation. 
If Thought it not robbery to be 
equal with God. This passage, also, 
has given occasion to much discus- 
sion. Prof. Stuart renders it, "did 
not regard his equality with God as 
an object of solicitous desire ;" that 
is, that though he was of a divine 
nature or condition, he did not eager- 
ly seek to retain his equality with 
God, but took on him an humble con- 
dition — even that of a servant. Let- 
ters to Channing, pp. 88 — 92. That 
this is the correct rendering of the 



A. D. 64.] 



CHAPTER II. 



197 



passage is apparent from the follow- 
ing considerations ; — (1.) It accords 
with the scope and design of the 
apostle's reasoning. His object is 
not to show, as our common transla- 
tion would seem to imply, that he 
aspired to be equal with God, or that 
he did not regard it as an improper 
invasion of the prerogatives of God 
to be equal with him, but that he did 
not regard it, in the circumstances 
of the case, as an object to be great- 
ly desired, or eagerly sought to re- 
tain his equality with God. Instead 
of retaining this by an earnest effort, 
or by a grasp which he was unwill- 
ing to relinquish, he chose to forego 
the dignity, and to assume the hum- 
ble condition of a man. (2.) It ac- 
cords better with the Greek than the 
common version. The word ren- 
dered robbery — aprtay^os — is found 
nowhere else in the New Testament, 
though the verb from which it is 
derived frequently occurs. Matt, 
xi. 12 ; xiii. 19. John vi. 15 ; x. 
12. 28, 29. Acts viii. 29; xxxiii. 
10. 2 Cor. xii. 2. 4. 1 Thess. iv. 
17. Jude 23. Rev. xii. 5. The 
notion of violence, or seizing, or car- 
rying av)ay, enters into the mean- 
ing of the word in all these places. 
The word here used does not pro- 
perly mean an act of robbery, but 
the thing robbed — the plunder — das 
Rauben (Passow), and hence some- 
thing to be eagerly seized and ap- 
propriated. Schleusner. Comp. Storr, 
Opuscul. Acade. i. 322, 323. Ac- 
cording to this, the meaning of the 
word here is, something to be seized 
and eagerly sought, and the sense 
is, that his being equal with God 
was not a thing to be anxiously re- 
tained. The phrase "thought it 
not," means 'did not consider;' it 
was not judged to be a matter of 
such importance that it could not be 
dispensed with. The sense is, 1 he 
did not eagerly seize and tenacious- 
ly hold' as one does who seizes prey 
or spoil. So Rosenmuller, Schleus- 
17* 



ner, Bloomfleld, Stuart, and others 
understand it. If To be equal with 
God. ?6 hvai ha Oscp. That is, the 
being equal with God he did not 
consider a thing to be tenaciously 
retained. The plural neuter form 
of the word equal in Greek — ha — 
is used in accordance with a known 
rule of the language, thus stated by 
Buttman. " When an adjective as 
predicate is separated from its sub- 
stantive, it often stands in the neuter 
where the substantive is a masculine 
or feminine, and in the singular 
where the substantive is in the plu- 
ral. That which the predicate ex- 
presses is, in this case, considered in 
general as a thing." Gr. Gram., § 
129. 6. The phrase 'equal with 
God,' or « equal with the gods,' is 
of frequent occurrence in the Greek 
Classics. See Wetstein in loc. The 
very phrase here used occurs in the 
Odyssey, O. 

Tbv vvv lea 0£w 'iSaKrjvioi Eiaopdcacrt. 

Comp. John v. 18. " Made himself 
equal with God." The phrase means 
one who sustains the same rank, 
dignity, nature. Now it could not 
be said of an angel that he was in 
any sense equal with God; much 
less could this be said of a mere man. 
The natural and obvious meaning of 
the language is, that there was an 
equality of nature and of rank with 
God, from which he humbled him- 
self when he became a man. The 
meaning of the whole verse, accord- 
ing to the interpretation suggested 
above, is, that Christ, before he be- 
came a man, was invested with 
honour, majesty, and glory, such as 
was appropriate to God himself ; that 
there was some manifestation, or 
splendour in his existence and mode 
of being then, which showed that he 
was equal with God ; that he did not 
consider that that honour, indicating 
equality with God, was to be retain- 
ed at all events, and so as to do vio- 
lence, as it were, to other interests, 



198 



7 But ° made himself of no re 

a Ps. 22. 6. 



PHILIPPIANS. [A. D. 64. 

putation, and took upon him the 



and to rob the universe of the glory 
of redemption ; and that he was 
willing, therefore, to forget that, or 
lay it by for a time, in order that he 
might redeem the world. There 
were a glory and majesty which were 
appropriate to God, and which indi- 
cated equality with God — such as 
none but God could assume. For 
how could an angel have such glory, 
or such external splendour in hea- 
ven, as to make it proper to say that 
he was 4 equal with God?' With 
what glory could he be invested 
which would be such as became 
God only ? The fair interpretation 
of this passage, therefore, is, that 
Christ before his incarnation was 
equal with God. 

7. But made himself of no repu- 
tation. This translation by no means 
conveys the sense of the original. 
According to this it would seem that 
he consented to be without distinc- 
tion or honour among men ; or that 
he was willing to be despised or dis- 
regarded. The Greek is mvtbv 
ixiwxfe. The word xsvoco means 
literally, to empty, to make empty, 
to make vain, or void. It is render- 
ed made void in Rom. iv. 14 ; made 
of none effect, 1 Cor. i. 17; make 
void, 1 Cor. ix. 15 ; should be vain, 
2 Cor. ix. 3. The word does not 
occur elsewhere in the New Testa- 
ment, except in the passage before 
us. The essential idea is that of 
bringing to emptiness, vanity, or 
nothingness ; and hence it is applied 
to a case where one lays aside his 
rank and dignity, and becomes in 
respect to that as nothing; that is, 
he assumes a more humble rank and 
station. In regard to its meaning 
here, we may remark (I.) that it 
cannot mean that he literally divest- 
ed himself of his divine nature and 
perfections, for that was impossible. 
He could not cease to be omnipotent, 



and omnipresent, and most holy, and 
true, and good. (2.) It is conceiva- 
ble that he might have laid aside, 
for a time, the symbols or the mani- 
festation of his glory, or that the 
outward expressions of his majesty 
in heaven might have been with- 
drawn. It is conceivable for a di- 
vine being to intermit the exercise 
of his almighty power, since it can- 
not be supposed that God is always 
exerting his power to the utmost. 
And in like manner there might be 
for a time a laying aside or inter- 
mitting of these manifestations or 
symbols, which were expressive of 
the divine glory and perfections. 
Yet (3.) this supposes no change in 
the divine nature, or in the essential 
glory of the divine perfections. 
When the sun is obscured by a 
cloud, or in an eclipse, there is no 
real change of its glory, nor are his 
beams extinguished, nor is the sun 
himself in any measure changed. 
His lustre is only for a time obscured. 
So it might have been in regard to 
the manifestation of the glory of the 
Son of God. Of course, there is 
much in regard to this which is ob- 
scure, but the language of the apos- 
tle undoubtedly implies more than 
that he took an humble place, or that 
he demeaned himself in an humble 
manner. In regard to the actual 
change respecting his manifestations 
in heaven, or the withdrawing of the 
symbols of his glory there, the Scrip- 
tures are nearly silent, and conjec- 
ture is useless — perhaps improper. 
The language before us fairly implies 
that he laid aside that which was 
expressive of his being divine — that 
glory which is involved in the phrase 
1 being in the form of God' — and 
took upon himself another form and 
manifestation in the condition of a 
servant. If And took upon him the 
form of a servant. The phrase 



A. D. 64.] 



CHAPTER II.' 



199 



form of a servant, a and was made 
in the 1 likeness of men : 

a Lu. 22. 27. 1 or, habit. 

'form of a servant,' should be al- 
lowed to explain the phrase ' form 
of God,' in ver. 6. The ' form of a 
servant' is that which indicates the 
condition of a servant, m contradis- 
tinction from one of higher rank. It 
means to appear as a servant, to per- 
form the offices of a servant, and to 
be regarded as such. He was made 
like a servant in the lowly condition 
which he assumed. The whole con- 
nection and force of the argument 
here demands this interpretation. 
Storr and Rosenmiiller interpret this 
as meaning that he became the ser- 
vant or minister of God, and that 
in doing it, it was necessary that he 
should become a man. But the ob- 
jection to this is obvious. It greatly 
w r eakens the force of the apostle's 
argument. His object is to state 
the depth of humiliation to which 
he descended, and this was best done 
by saying that he descended to the 
lowest condition of humanity, and 
appeared in the most humble garb. 
The idea of being a ' servant or 
minister of God' would not express 
that, for this is a term which might 
be applied to the highest angel in 
heaven. Though the Lord Jesus 
was not literally a servant or slave, 
yet what is here affirmed was true 
of him in the following respects : — 
(1.) he occupied a most lowly condi- 
tion in life ; and (2.) he condescend- 
ed to perform such acts as are appro- 
priate only to those who are servants. 
" I am among you as he that serve th." 
Luke xxii. 27. Comp. John xiii. 4 
— 15. ^ And was made in the like- 
ness of men. Marg., habit The 
Greek word means likeness, resem- 
blance. The meaning is, he was 
made like unto men by assuming 
such a body as theirs. See Notes, 
ch. viii. 3. 

8. And being found. That is, 



8 And being found in fashion 
as a man, he humbled himself 



being such, or existing as a man, he 
humbled himself. IT In fashion as a 
man. The word rendered fashion 
— tf#j7tta — means figure, mien, de- 
portment Here it is the same as 
state, or condition. The sense is, 
that when he was reduced to this 
condition he humbled himself, and 
obeyed even unto death. He took 
upon himself all the attributes of a 
man. He assumed all the innocent 
infirmities of our nature. He ap- 
peared as other men do, was subject- 
ed to the necessity of food and rai- 
ment, like others, and was made lia- 
ble to suffering, as other men are. It 
was still he who had been in the 
' form of God' who thus appeared ; 
and, though his divine glory had 
been for a time laid aside, yet it was 
not extinguished or lost. It is im- 
portant to remember, in all our me- 
ditations on the Saviour, that it was 
the same Being who had been invest- 
ed with so much glory in heaven, 
that appeared on earth in the form 
of a man. f He humbled himself 
Even then, w T hen he appeared as a 
man. He had not only laid aside 
the symbols of his glory (ver. 7), and 
become a man ; but, when he was a 
man, he humbled himself. Humilia- 
tion was a constant characteristic of 
him as a man. He did not aspire to 
high honours ; he did not affect pomp 
and parade ; he did not demand the 
service of a train of menials ; but he 
condescended to the lowest condi- 
tions of life. Luke xxii. 27. The 
words here are very carefully chosen. 
In the former case (ver. 7), when he 
became a man, he 4 emptied himself,' 
or laid aside the symbols of his glory; 
now, when a man, he humbled him- 
self. That is, though he was God 
appearing in the form of man — a di- 
vine person on earth — yet he did not 
assume and assert the dignity and 



200 



PHIXJPFIANS. 



[A. D. 61 



and became a obedient unto death, 
even the death of the cross. 

a He. 12. 2. 

prerogatives appropriate to a divine 
being, but pot himself in a condition 
of obedience. For such a being to 
obey law, implied voluntary humilia- 
tion ; and the greatness of his humi- 
liation was shown by his becoming 
entirely obedient, even till he died' 
on the cross. % And became obe- 
dient. He subjected himself to the 
law of God, and wholly obeyed it. 
Heb. x. 7. 9. It was a characteristic 
of the Redeemer that he y ielded per- 
fect obedience to the will of God. 
Should it be said that, if he was God 
himself, he must have been himself 
the lawgiver, we may reply that this 
rendered his obedience the more 
wonderful and the more meritorious. 
If a monarch should for an important 
purpose place himself in a position to 
obey his own laws, nothing could 
show in a more striking manner 
their importance in his view. The 
highest honour that has been shown 
to the law of God on earth was, that 
it was perfectly observed by him who 
made the law — the great Mediator. 
If Unto death. He obeyed even when 
obedience terminated in death. The 
point of this expression is this : One 
may readily and cheerfully obey an- 
other where there is no particular 
peril. But the case is different 
where obedience is attended with 
danger. The child shows a spirit 
of true obedience when he yields to 
the commands of a father, though it 
should expose him to hazard; the 
servant who obeys his master, when 
obedience is attended with risk of 
life ; the soldier, when he is morally 
certain that to obey will be followed 
by death. Thus many a company 
or platoon has been ordered into the 
4 deadly breach,' or directed to storm 
a redoubt, or to scale a wall, or to 
face a cannon, when it was morally 
certain that death would be the con- 



9 Wherefore 5 God also hath 
highly exalted him, and given him 

b He. 2. 9. Re. 3. 21. 

sequence. No profounder spirit of 
obedience can be evinced than this. 
It should be said, however, that the 
obedience of the soldier is in many 
cases scarcely voluntary, since, if he 
did not obey, death would be the pe- 
nalty. But, in the case of the Re- 
deemer, it was wholly voluntary. 
He placed himself in the condition 
of a servant to do the will of God, 
and then never shrank from what 
that condition involved, Even the 
death of the cross. It was not such 
a death as a servant -might incur by 
crossing a stream, or by falling 
among robbers, or by being worn oat 
by toil ; it was not such as the sol- 
dier meets when he is suddenly cut 
down, covered with glory as he falls ; 
it was the long, lingering, painful*, 
humiliating death of the cross. 
Many a one might be willing to obey 
if the death that was suffered was 
regarded as glorious; but when it 
is ignominious, and of the most de- 
grading character, and the most tor- 
turing that human ingenuity can 
invent, then the whole character of 
the obedience is changed. Yet this 
was the obedience the Lord Jesus 
evinced ; and it was in this way that 
his remarkable readiness to suffer 
was shown. 

9. Wherefore. As a reward of 
this humiliation and these sufferings. 
The idea is, that there was an appro- 
priate reward for it, and that that 
was bestowed upon him by his exalt- 
ation as Mediator to the right hand 
of God. Comp. Notes on Heb. ii. 9. 
IT God also hath highly exalted him. 
As Mediator. Though he was thus 
humbled, and appeared in the form 
of a servant, he is now raised up to 
the throne of glory, and to universal 
dominion. This exaltation is spoken 
of the Redeemer as he was, sustain- 
ing a divine and a human nature. 



A. D. 64] CHAPTER XL 

which is above ever} 7 



201 



a name 
name. 



If there was, as has been supposed, 
some obscuration or withdrawing of 
the symbols of his glory (ver. 7), 
when he became a man, then this 
refers to the restoration of that glory, 
and would seem to imply, also, that 
there was additional honour confer- 
red on him. There was all the aug- 
mented glory resulting from the 
work which he had performed in re- 
deeming man. f And given him a 
name which is above every name. 
No other name can be compared 
with his. It stands alone. He only 
is Redeemer, Saviour. He only is 
Christ, the Anointed of God. See 
Notes on Heb. i. 4. He only is the 
Son of God. His rank, his titles, 
his dignity, are above all others. See 
this illustrated in the Notes on Eph. 
i. 20, 21. 

10. That at the name of Jesus 
every knee should bow. The knee 
should bow, or bend, in token of ho- 
nour, or worship; that is, all men 
should adore him. This cannot 
mean merely that at the mention of 
the name of Jesus we should bow ; 
nor is there any evidence that God 
requires this. Why should we bow 
at the mention of that name, rather 
than at any of the other titles of the 
Redeemer] Is there any special 
sacredness or honour in it above the 
other names which he bears 1 And 
why should we bow at his name, 
rather than at the name of the Fa- 
ther? Besides, if any special ho- 
mage is to be paid to the name of the 
Saviour under the authority of this 
passage — and this is the only one on 
which the authority of this custom is 
based — it should be by bowing the 
knee, not the ' head.' But the truth 
is, this authorizes and requires nei- 
ther ; and the custom of bowing at 
the name of Jesus, in some churches, 
has arisen entirely from a misinter- 



10 That at the name of Jesus 
every ° knee should bow, of things 

a Is. 45. 23. Re. 5. 13. 



pretation of this passage. There is 
no other place in the Bible to which 
an appeal is made to authorize the 
custom. Comp. Neal's History of 
the Puritans, ch. 5. Ninth. 5. The 
meaning here is, not that a special 
act of respect or adoration should be 
shown wherever the name 'Jesus' 
occurs in reading the Scriptures, or 
whenever it is mentioned, but that 
he was so exalted that it would be 
proper that all in heaven and on 
earth should worship him, and that 
the time would come when he would 
be thus everywhere acknowledged 
as Lord. The bowing of the knee 
properly expresses homage, respect, 
adoration (comp. Notes, Rom. xi. 4) ; 
and it cannot be done to the Saviour 
by those who are in heaven, unless 
he be divine. ^ Of things in hea- 
ven, irtovpavlcov — rather, of beings 
in heaven, the word < things' being 
improperly supplied by our transla- 
tors. The word may be in the neu- 
ter plural ; but it may be also in the 
masculine plural, and denote beings 
rather than things. Things do not 
bow the knee; and the reference 
here is undoubtedly to angels, and to 
the ' spirits of the just made perfect' 
in heaven. If Jesus is worshipped 
there, he is divine ; for there is no 
idolatry of a creature in heaven. In 
this whole passage there is probably 
an allusion to Isa. xlv. 23. See it 
illustrated in the Notes on Rom. xiv. 
11. In the great divisions here spe- 
cified — of those in heaven, on the 
earth, and under the earth — the 
apostle intends, doubtless, to denote 
the universe. The same mode of 
designating the universe occurs in 
Rev. v. 13. Ex. xx. 4. Comp. Ps. 
xcvi. 11, 12. This mode of expres- 
sion is equivalent to saying, 1 all that 
is above, around, and beneath us,' 
and arises from what appears to us. 



202 



PHILXPPIANS. 



[A. D. 64. 



in heaven, and things in earth, 
and things under the earth. 

11 And that every tongue 
should confess that Jesus Christ 



The division is natural and obvious 
— that which is above us in the hea- 
vens, that which is on the earth 
where we dwell, and all that is be- 
neath us. % And things in earth. 
Rather, 'beings on earth,' to wit, 
men ; for they only are capable of 
rendering homage. % And things 
under the earth. Beings under the 
earth. The whole universe shall 
confess that he is Lord. This em- 
braces, doubtless, those who have 
departed from this life, and perhaps 
includes also fallen angels. The 
meaning is, that they shall all ac- 
knowledge him as universal Lord ; 
all bow to his sovereign will; all 
be subject to his control; all re- 
cognise him as divine. The fallen 
and the lost will do this ; for they 
will be constrained to yield an un- 
willing homage to him by submitting 
to the sentence from his lips that 
shall consign them to woe ; and thus 
the whole universe shall acknow- 
ledge the exalted dignity of the Son 
of God. But this does not mean that 
they will all be saved, for the guilty 
and the lost maybe compelled to ac- 
knowledge his power, and submit to 
his decree as the sovereign of the 
universe. There is the free and 
cheerful homage of the heart which 
they who worship him in heaven will 
render ; and there is the constrained 
homage which they must yield who 
are compelled to acknowledge his 
authority. 

1 1. And that every tongue should 
confess. Every one should acknow- 
ledge him. On the duty and im- 
portance of confessing Christ, see 
Notes on Rom. x. 9, 10. f That 
Jesus Christ is Lord. The word 
Lord, here, is used in its primitive 
and proper sense, as denoting owner, 



is Lord, a to the glory of God the 
Father. 

12 Wherefore, my beloved, as 
ye have always obeyed, not as in 

a Jno. 13. 13. Ro. 14. 9. 

ruler, sovereign. Comp. Notes, Rom. 
xiv. 9. The meaning is, that all 
should acknowledge him as the uni- 
versal sovereign. IT To the glory 
of God the Father. Such a univer- 
sal confession would honour God. 
See Notes on John v. 23, where this 
sentiment is explained. 

12. Wherefore, my beloved, as ye 
have always obeyed. The Philip- 
pians had from the beginning mani- 
fested a remarkable readiness to show 
respect to the apostle, and to lis- 
ten to his teaching. This readiness 
he more than once refers to and com- 
mends. He still appeals to them, 
and urges them to follow his coun- 
sels, that they might secure their sal- 
vation. Now much more in my 
absence. Though they had been 
obedient when he was with them, 
yet circumstances had occurred in 
his absence which made their obe- 
dience more remarkable, and more 
worthy of special commendation. 

Work out your own salvation. 
This important command was first 
addressed to Christians, but there is 
no reason why the same command 
should not be regarded as addressed 
to all — for it is equally applicable to 
all. The duty of doing this is en- 
joined here ; the reason for making 
the effort, or the encouragement for 
the effort, is stated in the next verse. 
In regard to the command here, it is 
natural to inquire why it is a duty ; 
and what is necessary to be done in 
order to comply with it) On the 
first of these inquiries, it may be 
observed that it is a duty to make a 
personal effort to secure salvation, 
or to work out our salvation: (1.) 
Because God commands it. There 
is no command more frequently re- 
peated in the Scriptures, than the 



A. D. 64] CHAPTER II. 

my presence only, but now much 
more in my absence, work a out 

a Pr. 10. 16. Jno. 6, 27-29. He. 4. 11. 2 Pe. 
1. 5-10. 

command to make to ourselves a 
new heart ; to strive to enter in at 
the strait gate ; to break off from 
sin, and to repent. (2.) It is a duty 
because it is our own personal inte- 
rest that is at stake. No other one 
has, or can have, as much interest 
in our salvation as we have. It is 
every man's duty to be as happy as 
possible here, and to be prepared for 
eternal happiness in the future world. 
No man has a right either to throw 
away his life or his soul. He has 
no more right to do the one than the 
other; and if it is a man's duty to 
endeavour to save his life when in 
danger of drowning, it is no less his 
duty to endeavour to save his soul 
when in danger of hell. y (3.) Our 
earthly friends cannot save us. No ef- 
fort of theirs can deliver us from eter- 
nal death without our own exertion. 
Great as may be their solicitude for 
us, and much as they may do, there 
is a point where their efforts must 
stop — and that point is always short 
of our salvation, unless we are roused 
to seek salvation. They may pray, 
and weep, and plead, but they can- 
not save us. There is a work to 
be done on our own hearts which 
they cannot do. (4.) It is a duty, 
because the salvation of the soul 
will not take care of itself without 
an effort on our part. There is no 
more reason to suppose this than that 
health and life will take care of 
themselves without our own exer- 
tion. And yet many live as if they 
supposed that somehoio all would 
yet be well ; that the matter of sal- 
vation need not give them any con- 
cern, for that things will so arrange 
themselves that they will be saved. 
Why should they suppose this any 
more in regard to religion than in 
regard to anything else ] (5.) It is 



203 



your own salvation with fear 6 and 
trembling : 

b Ep. 6. 5. 

a duty, because there is no reason to 
expect the divine interposition with- 
out our own effort. No such interpo- 
sition is promised to any man, and 
why should he expect if? In the 
case of all who have been saved, 
they have made an effort — and why 
should we expect that God will fa- 
vour, us more than he did them] 
'God helps them who help them- 
selves;' and what reason has any 
man to suppose that he will interfere 
in his case and save him, if he will 
put forth no effort to 4 work out his 
own salvation!' In regard to the 
other inquiry — What does the com- 
mand imply ; or what is necessary to 
be done in order to comply with it 1 
we may observe, that it does not 
mean (1.) that we are to attempt to 
deserve salvation on the ground of 
merit. That is out of the question ; 
for what can man do that shall be 
an equivalent for eternal happiness 
in heaven ! Nor (2.) does it mean 
that we are to endeavour to make 
atonement for past sins. That would 
be equally impossible, and it is, be- 
sides, unnecessary. That work has 
been done by the great Redeemer. 
But it means, (1.) that we are to 
make an honest effort to be saved in 
the way which God has appointed ; 
(2.) that we are to break off from 
our sins by true repentance; (3.) 
that we are to believe in the Sa- 
viour, and honestly to put our trust 
in him ; (4.) that we are to give up 
all that we have to God ; (5.) that 
we are to break away from all evil 
companions and evil plans of life ; 
and (6.) that we are to resist all the 
allurements of the world, and all 
the temptations which may assail us 
that would lead us back from God, 
and are to persevere unto the end. 
The great difficulty in working out 



204 



FHILIFPIAN& 



[A. B. 64, 



13 For it is God G which work- 

cHe. 13.21, 

salvation is in forming a purpose to 
begin at once. When that purpose 
is formed, salvation is easy. % With 
fear and trembling. That is, with 
that kind of anxiety which one has 
who feels that he has an important 
interest at stake, and that he is in 
danger of losing it. The reason or 
the ground for ' fear' in this case is 
in general this : there is danger of 
losing the soul. (I.) So many per- 
sons make shipwreck of all hope and 
perish, that there is danger that we 
may also. (2.) There are so many 
temptations and allurements in the 
world, and so many things that lead 
us to defer attention to religion, that 
there is danger that we may be lost. 
(3.) There is danger that if the pre- 
sent opportunity passes, another may 
not occur. Death may soon over- 
take us. No one has a moment to 
lose. No one can designate one sin- 
gle moment of his life, and say, ' I 
may safely lose that moment. I may 
safely spend it in the neglect of my 
soul.' (4.) It should be done with 
the most earnest concern, from the 
immensity of the interest at stake. 
If the soul is lost, all is lost. And 
who is there that can estimate the 
value of that soul which is thus in 
danger of being lost for ever ] 

13. For it is God that worketh in 
you. This is given as a reason for 
making an effort to be saved, or for 
working out our salvation. It is 
often thought to be the very reverse, 
and men often feel that if God 
works * in us to will and to do,' there 
can be no need of our making an 
effort, and that there would be no 
use in it. If God does all the work, 
say they, why should we not patient- 
ly sit still, and wait until he puts 
forth his power and accomplishes in 
us what he wills ? It is of import- 
ance, therefore, to understand what 
this declaration of the apostle means, 



eth in you both to will and to io 
of his good pleasure. 

in order to see whether this objec- 
tion is valid, or whether the fact that 
God ' works in us* is to be regarded 
as a reason why we should make no 
effort. Hie word rendered worketh 
— iv^py^v— ^working—is from a verb 
meaning to work, to be active, to 
produce effect— -and is that from 
which we have derived the word 
energetic. The meaning is, that 
God produces a certain effect in us ; 
he exerts such an influence over us 
as to lead to a certain result in our 
minds— to wit, 4 to will and to do.* 
Nothing is said of the mode in which 
this is done, and probably this can- 
not be understood by us here. Comp, 
John iii. 8. In regard to the divine 
agency here referred to, however, 
certain things, though of a negative 
character, are clear. (1.) It is not 
God who acts for us. He leads us 
to * will and to do.' It is not said 
that he wills and does for us, and it 
cannot be. It is man that 6 wills 
and does' — though God so influences 
him that he does it. (2.) He does 
not compel or force us against our 
will. He leads us to 1 will as well 
as to 'do.' The will cannot be 
forced ; and the meaning here must 
be that God exerts such an influence 
as to make us willing to obey him. 
Comp, Ps. ex. 3. (3.) It is not a 
physical force, but it must be a moral 
influence. A physical power cannot 
act on the will. You may chain a 
man, incarcerate him in the deepest 
dungeon, starve him, scourge him, 
apply red-hot pincers to his flesh, 
or place on him the thumb-screw, 
but the will is still free. You can- 
not bend that or control it, or make 
him believe otherwise than as he 
chooses to believe. The declaration 
here, therefore, cannot mean that 
God compels us, or that we are any 
thing else but free agents still, 
though he * works in us to will and 



A, D. 64.] 

to do.' It must mean merely that 
he exerts such an influence as to 
secure this result. % To will and 
to do of his good pleasure. Not to 
will and to do every thing, but his 
* good pleasure.' The extent of the 
divine agency here referred to, is 
limited to that, and no man should 
adduce this passage to prove that 
God ' works' in him to lead him to 
commit sin. This passage teaches 
no such doctrine. It refers here to 
Christians, and means that he works 
in their hearts that which is agree- 
able to him, or leads them to 4 will 
and to do' that which is in accord- 
ance with his own will. The word 
rendered 4 good pleasure' — tvSoxiu — 
means delight, good-will, favour 
then good pleasure, purpose, will. 
See Eph. i. 5. 2 Thess. i. 11. Here 
it means that which would be agree- 
able to him ; and the idea is, that he 
exerts such an influence as to lead 
men to will and to do that which is 
in accordance with his will. Paul 
regarded this fact as a reason why 
we should work out our salvation 
with fear and trembling. It is with 
that view that he urges it, and not 
with any idea that it will embarrass 
our efforts, or be a hindrance to us 
in seeking salvation. The question 
then is, how this fact can be a mo- 
tive to us to make an effort ? In re- 
gard to this we may observe, (1.) 
That the work of our salvation is 
such that we need help, and such 
help as God only can impart. We 
need it to enable us to overcome our 
sins ; to give us such a view of them 
as to produce true penitence; to 
break away from our evil com- 
panions; to give up our plans of 
evil, and to resolve to lead different 
lives. We need help that our minds 
may be enlightened; that we may 
be led in the way of truth ; that we 
may be saved from the danger of 
error, and that we may not be suf- 
fered to fall back into the ways of 
transgression. Such help we should 
18 



205 

welcome from any quarter ; and any 
assistance furnished on these points 
will not interfere with our freedom. 
(2.) The influence which God exerts 
on the mind is in the way of help or 
aid. What he does will not embar- 
rass or hinder us. It will prevent 
no effort which we make to be saved ; 
it will throw no hindrance or ob- 
stacle in the way. When we speak 
of God's working 1 in us to will and 
to do,' men often seem to suppose 
that his agency will hinder us, or 
throw some obstacle in our way, or 
exert some evil influence on our 
minds, or make it more difficult for 
us to work out our salvation than it 
would be without his agency. But 
this cannot be. We may be sure 
that all the influence which God 
exerts over our minds, will be to aid 
us in the work of salvation, not to 
embarrass us ; will be to enable us 
to overcome our spiritual enemies 
and our sins, and not to put addi- 
tional weapons into their hands or 
to confer on them new power. Why 
should men ever dread the influence 
of God on their hearts, as if he 
would hinder their efforts for their 
own good? (3.) The fact that God 
works is an encouragement for us to 
work. When a man is about to set 
out a peach or an apple tree, it is an 
encouragement for him to reflect 
that the agency of God is around 
him, and that he can cause the tree 
to produce blossoms, and leaves, and 
fruit. When he is about to plough 
and sow his farm, it is an encourage- 
ment, not a hindrance, to reflect that 
God works, and that he can quicken 
the grain that is sown, and produce 
an abundant harvest. What en- 
couragement of a higher order can 
man ask? And what farmer is 
afraid of the agency of God in the 
case, or supposes that the fact that 
God exerts an agency is a reason 
why he should not plough and plant 
his field, or set out his orchard? 
Poor encouragement would a man 



CHAPTER II. 



206 



PHILIPPIANS. 



[A. D. 64, 



14 Do all things without mur- 
murings a and disputings ; b 

15 That ye may be blameless 
and 1 harmless, the sons c of God, 

aiCo. 10. 10. JRo. 14. 1. 

1 or, sincere. c Mat. 5. 45. Ep. 5. 1. 

have in these things if God did not 
exert any agency in the world, and 
coald not be expected to make the 
tree grow or to cause the grain to 
spring up; and equally poor would 
be all the encouragement in religion 
without his aid. 

14. Do all things without mur- 
murings and disputings. In a quiet, 
peaceful, inoffensive manner. Let 
there be no brawls, strifes, or con- 
tentions. The object of the apostle 
here is, probably, to illustrate the 
sentiment which he had expressed 
in vs. 3 — 5, where he had inculcated 
the general duties of humbleness of 
mind, and of esteeming others better 
than themselves. In order that that 
spirit might be fully manifested, he 
now enjoins the duty of doing every 
thing in a quiet and gentle manner, 
and of avoiding any species of strife. 
See Notes on Eph. iv. 31, 32. 

15. That ye may be blameless. 
That you may give no occasion for 
others to accuse you of having done 
wrong, f And harmless. Marg., 
sincere. The Greek word (axepaio$) 
means properly that which is un- 
mixed ; and then pure, sincere. The 
idea here is, that they should be art- 
less, simple, without guile. Then 
they would injure no one. The 
word occurs only in Matt. x. 16. 
Phil. ii. 15, where it is rendered 
harmless, and Rom. xvi. 19, where 
it is rendered sincere. See Notes 
on Matt. x. 16, and Rom. xvi. 19. 
f The sons of God. The children 
of God ; a phrase by which true 
Christians were denoted. See Notes, 
Matt. v. 45. Eph. v. 1. ^ Without 
rebuke. Without blame; without 
giving occasion for any one to 
complain of you. % In the midst 



without rebuke, in the midst of 
a crooked d and perverse nation 5 
among whom 2 ye shine as lights t 
in the world ; 

d De. 32. 5. 2 or, shine ye. 

e Mat. 5. 14, 16. 

of a crooked and perverse nation. 
Among those of perverted senti- 
ments and habits; those who are 
disposed to complain and find fault ; 
those who will take every occasion 
to pervert what you do and say, and 
who seek every opportunity to re- 
tard the cause of truth and righte- 
ousness. It is not certainly known 
to whom the apostle refers here, but 
it seems not improbable that he had 
particular reference to the Jews who 
were in Philippi. The language 
here used was employed by Moses 
(Deut. xxxii. 5), as applicable to the 
Jewish people, and it is accurately 
descriptive of the character of the 
nation in the time of Paul. The 
Jews w T ere among the most bitter 
foes of the gospel, and did perhaps 
more than any other people to em- 
barrass the cause of truth and pre- 
vent the spread of the true religion. 
^ Among whom ye shine. Marg., 
' or, shine ye.' The Greek will ad- 
mit of either construction, and ex- 
positors have differed as to the cor- 
rect interpretation. Rosenmuller, 
Doddridge, and others regard it as 
imperative, and as designed to en- 
force on them the duty of letting 
their light shine. Erasmus says it 
is doubtful whether it is to be under- 
stood in the indicative or imperative. 
Grotius, Koppe, Bloomfield, and 
others regard it as in the indicative, 
and as teaching that they did in 
fact shine as lights in the world. 
The sense can be determined only 
by the connection ; and in regard to 
it different readers will form differ- 
ent opinions. It seems to me that 
the connection seems rather to re- 
quire the sense of duty or obligation 
to be understood. The apostle is 



A, D. 64.] 



CHAPTER IL 



207 



16 Holding forth the word of life; that I may rejoice in the day 



enforcing on them the duty of being 
blameless and harmless; of holding 
forth the word of life ; and it is in 
accordance with his design to re- 
mind them that they ought to be 
lights to those around them. *fi As 
lights in the world. The compari- 
son of Christians with light, often 
occurs in the Scriptures. See Notes 
on Matt. v. 14. 16. The image here 
is not improbably taken from light- 
houses on a sea-coast. The image 
then is, that as those light-houses 
are placed on a dangerous coast to 
apprize vessels of their peril, and to 
save them from shipwreck, so the 
light of christian piety shines on a 
dark world, and in the dangers of the 
voyage which we are making. See 
the Note of Burder, in Ros. Alt. u. 
neu. Morgenland, in loc. 

16. Holding forth the word of 
life. That is, you are under obliga- 
tion to hold forth the word of life. 
It is a duty incumbent on you as 
Christians to do it. The 4 word of 
life' means the gospel, called the 
4 word of life' because it is the mes- 
sage that promises life; or perhaps 
this is a Hebraism, denoting the liv- 
ing, or life-giving word. The gos- 
pel stands thus in contrast with all 
human systems of religion — for they 
have no efficacy to save — and to the 
law which * killeth.' See Notes on 
John vi. 63, and 2 Cor. iii. 6. The 
duty here enjoined is that of making 
the gospel known to others, and of 
thus keeping up the knowledge of it 
in the world. This duty rests on 
Christians (comp. Matt. v. 14. 16), 
and they cannot escape from the ob- 
ligation. They are bound to do this, 
not only because God commands it, 
but (1.) because they are called into 
the church that they may be wit- 
nesses for God. Isa. xliii. 10. (2.) 
Because they are kept on the earth 
for that purpose. If it were not for 
some such design, they would be re- 



moved to heaven at once on their 
conversion. (3.) Because there are 
no others to do it. The gay will not 
warn the gay, nor the proud the 
proud, nor the scoffer the scoffer. 
The thoughtless and the vain will 
not go and tell others that there is a 
God and a Saviour ; nor will the wick- 
ed warn the wicked ,and tell them that 
they are in the way to hell. There 
are none who will do this but Chris- 
tians; and, if they neglect it, sin- 
ners will go unwarned and unalarm- 
ed down to death. This duty rests 
on every Christian. The exhorta- 
tion here is not made to the pastor, or 
to any officer of the church particu- 
larly ; but to the mass of communi- 
cants. They are to shine as lights 
in the world ; they are to hold forth 
the word of life. There is not one 
member of a church who is so ob- 
scure as to be exempt from the obli- 
gation; and there is not one who 
may not do something in this work. 
If we are asked how this may be 
done, we may reply, (1.) They are 
to do it by example. Every one is 
to hold forth the living word in that 
way. (2.) By efforts to send the 
gospel to those who have it not. 
There is almost no one who cannot 
contribute something, though it may 
be but two mites, to accomplish this. 
(3.) By conversation. There is no 
Christian who has not some influence 
over the minds and hearts of others ; 
and he is bound to use that influence 
in holding forth the word of life. 
(4.) By defending the divine origin 
of religion when attacked. (5.) By 
rebuking sin, and thus testifying to 
the value of holiness. The defence 
of the truth, under God, and the 
diffusion of a knowledge of the way 
of salvation, rests on those who are 
Christians. Paganism never origi- 
nates a system which it would not be 
an advantage to the world to have 
destroyed as soon as it is conceived. 



208 



PHILIPPIANS. 



[A. B. 64. 



of Christ, that I have not run in 
vain, a neither laboured in vain. 

a 1 Co. 9. 26. 

Philosophy has never yet told of a 
way by which a sinner may be saved. 
The world at large devises no plan 
for the salvation of the soul. The 
most crude, ill-digested, and perverse 
systems of belief conceivable, pre- 
vail in the community called 'the 
world.' Every form of opinion has 
an advocate there ; every monstrous 
vagary that the human mind ever 
conceived, finds friends and defend- 
ers there. The human mind has of 
itself no elastic energy to bring it 
from the ways of sin ; it has no re- 
cuperative power to lead it back to 
God. The world at large is depend- 
ant on the church for any just views 
of God, and of the way of salva- 
tion; and every Christian is to do 
his part in making that salvation 
known. If That I may rejoice. This 
was one reason which the apostle 
urged, and which it was proper to 
urge, why they should let their light 
shine. He had been the instrument 
of their conversion, he had founded 
their church, he was their spiritual 
father, and had shown the deepest 
interest in their welfare; and he 
now entreats them, as a means of 
promoting his highest joy, to be faith- 
ful and holy. The exemplary piety 
and holy lives of the members of a 
church will be one of the sources of 
highest joy to a pastor in the day of 
judgment. Comp. 3 John 4. *ff In 
the day of Christ. The day when 
Christ shall appear — the day of judg- 
ment. It is called the day of Christ, 
because he will be the glorious ob- 
ject which will be prominent on that 
day ; it will be the day in which he 
will be honoured as the judge of all 
the world. IT That I have not run 
in vain. That is, that I have not 
lived in vain — life being compared 
with a race. See Notes on 1 Cor. 
ix. 26. IF Neither laboured in vain. 



17 Yea, and if I be 1 offered b 
upon the sacrifice and service of 

* poured forth. b 2 Ti. 4. 6. 

In preaching the gospel. Their holy 
lives would be the fullest proof that 
he was a faithful preacher. 

17. Yea, and if I be offered, 
Marg., poured forth. The mention 
of his labours in their behalf, in the 
previous verse, seems to have sug- 
gested to him the sufferings which 
he was likely yet to endure on their 
account. He had laboured for their 
salvation. He had exposed himself 
to peril that they and others might 
have the gospel. On their account 
he had suffered much ; he had been 
made a prisoner at Rome ; and there 
was a possibility, if not a probability, 
that his life might be a forfeit for his 
labours in their behalf. Yet he says 
that, even if this should happen, he 
would not regret it, but it would be 
a source of joy. The word which is 
here used — anivBofxac — properly 
means, to pour out, to make a liba- 
tion ; and is commonly used, in the 
classic writers, in connection with 
sacrifices. It refers to a drink-offer- 
ing, where one who was about to 
offer a sacrifice, or to present a drink- 
offering to the gods, before he tasted 
of it himself, poured out a part of it 
on the altar. Passow. It is used 
also to denote the fact that, when an 
animal was about to be slain in sa- 
crifice, wine was poured on it as a 
solemn act of devoting it to God. 
Comp. Num. xv. 5; xxviii. 7. 14. 
In like manner, Paul may have re- 
garded himself as a victim prepared 
for the sacrifice. In the New Tes- 
tament it is found only in this place, 
and in 2 Tim. iv. 6, where it is ren- 
dered, 'I am ready to be offered.' 
Comp. Notes on that place. It does 
not here mean that Paul really ex- 
pected to be a sacrifice, or to make 
an expiation for sin by his death; 
but that he might be called to pour 
out his blood, or to offer up his life 



A. D. 64] 



CHAPTER II. 



209 



your faith, I joy, and rejoice with 
you all. 

as if he were a sacrifice, or an offer- 
ing to God. We have a similar use 
of language, when we say that a 
man sacrifices himself for his friends 
or his country, if Upon the sacrifice, 
erti tvj $vala. The word here ren- 
dered sacrifice, means (1.) the act of 
sacrificing; (2.) the victim that is 
offered ; and (3.) any oblation or of- 
fering. Robinson, Lex. Here it 
must be used in the latter sense, and 
is connected with 'faith 1 — ' the sa- 
crifice of your faith.' The reference 
is probably to the faith, i. e., the re- 
ligion of the Philippians, regarded 
as a sacrifice or an offering to God ; 
the worship which they rendered to 
him. The idea of Paul is, that if, 
in order to render that offering what 
it should be — to make it as complete 
and acceptable to God as possible — 
it were necessary for him to die, 
pouring out his blood, and strength, 
and life, as wine was poured out to 
prepare a sacrifice for the altar and 
make it complete, he would not re- 
fuse to do it, but would rejoice in the 
opportunity. He seems to have re- 
garded them as engaged in making 
an offering of faith, and as endea- 
vouring to make the offering com- 
plete and acceptable ; and says that 
if his death were necessary to make 
their piety of the highest and most 
acceptable kind, he was ready to die. 

And service, tertovpyla — a word 
taken from an act of worship, or pub- 
lic service, and especially the minis- 
try of those engaged in offering sa- 
crifices. Luke i. 23. Heb. viii. 6. 
Here it means, the ministering or 
service which the Philippians ren- 
dered to God; the worship which 
they offered, the essential element 
of which was faith. Paul was will- 
ing to endure anything, even to suf- 
fer death in their cause, if it would 
tend to make their 'service' more 
pure, spiritual, and acceptable to 



18 For the same cause also do 
ye joy, and rejoice with me. 

God. The meaning of the whole is, 
(1.) that the sufferings and dangers 
which he now experienced were in 
their cause, and on their behalf ; and 
(2.) that he was willing to lay down 
his life, if their piety would be pro- 
moted, and their worship be rendered 
more pure and acceptable to God. 
f" I joy. That is, I am not afraid of 
death ; and if my dying can be the 
means of promoting your piety, it 
will be a source of rejoicing. Comp. 
Notes on ch. i. 23. % And rejoice 
with you all. My joy will be in- 
creased in anything that promotes 
yours. The fruits of my death will 
reach and benefit you, and it will 
be a source of mutual congratula- 
tion. 

18. For the same cause. Because 
we are united, and what affects one 
of us should affect both, f Do ye 
joy and rejoice with me. That is, 
4 do not grieve at my death. Be not 
overwhelmed with sorrow, but let 
your hearts be filled with congratu- 
lation. It will be a privilege and a 
pleasure thus to die.' This is a no- 
ble sentiment, and one that could 
have been uttered only by a heroic 
and generous mind — by a man who 
did not dread death, and who felt 
that it was honourable thus to die. 
Doddridge has illustrated the senti- 
ment by an appropriate reference to 
a fact stated by Plutarch. A brave 
Athenian returned from the battle 
of Marathon, bleeding with wounds 
and exhausted, and rushed into the 
presence of the magistrates, and ut- 
tered only these two words — ^cupsT'f, 
zaipopw — 'rejoice, we rejoice,' and 
immediately expired. So Paul felt 
that there was occasion for him, and 
for all whom he loved, to rejoice, if 
he was permitted to die in the cause 
of others, and in such a manner 
that his death would benefit the 
world. 



210 



PHILIPPIANS. 



[A. D. 64 



19 1 But I trust in the Lord | 20 For I have no man 1 like- 
Jesus to send Timotheus a shortly ; minded, who will naturally care 
unto you, that I also maybe of good 
comfort, when I know your state. 



a 1 Th. 3. 2. 



19. But I trust in the Lord Jesus. 
His hope was that the Lord Jesus 
would so order affairs as to permit 
this — an expression that no man 
could use who did not regard the 
Lord Jesus as on the throne, and as 
more than human. 5f To send Ti- 
motheus shortly unto you. There 
was a special reason why Paul de- 
sired to send Timothy to them rather 
than another person, which he him- 
self states, ver. 22. " Ye know the 
proof of him, that as a son with the 
father, he hath served with me in 
the gospel." From this passage, as 
well as from ch. i. 1, where Timo- 
thy is joined with Paul in the salu- 
tation, it is evident that he had been 
with the apostle at Philippi. But 
this fact is nowhere mentioned in 
the sixteenth chapter of the Acts of 
the Apostles, which contains an ac- 
count of the visit of Paul to that 
place. The narrative in the Acts, 
however, as Dr. Paley has remark- 
ed (Horce, Paulines, in loc), is such 
as to render this altogether probable, 
and the manner in which the fact is 
adverted to here is such as would 
have occurred to no one forging an 
epistle like this, and shows that the 
Acts of the Apostles and the epistle 
are independent books, and are not 
the work of imposture. In the Acts 
of the Apostles it is said that when 
Paul came to Derbe and Lystra he 
found a certain disciple named Tim- 
othy, whom he would have go forth 
with him. Ch. xvi. 1 — 3. The nar- 
rative then proceeds with an account 
of the progress of Paul through va- 
rious provinces of Asia Minor, till it 
brings him to Troas. There he was 
warned in a vision to go over into 
Macedonia. In pursuance of this call, 
he passed over the iEgean sea, came 



for -your state. 

1 or, so dear unto me. 



to Samothracia, and thence to Nea- 
polis, and thence to Philippi. No 
mention is made, indeed, of Timothy 
as being with Paul at Philippi, but 
after he had left that city, and had 
gone to Berea, where the ' brethren 
sent away Paul,' it is added, "but 
Silas and Timotheus abode there 
still." From this it is evident that 
he had accompanied them in their 
journey, and had no doubt been with 
them at Philippi. For the argument 
which Dr. Paley has derived from 
the manner in which this subject is 
mentioned in the Acts, and in this 
epistle, in favour of the genuineness 
of the Scripture account, see Ho- 
rse Paul, on the epistle to the Phi- 
lippians, No. iv. IT When I know 
your state. It was a considerable 
time since Epaphroditus had left 
the Philippians, and since, therefore, 
Paul had been informed of their con- 
dition. 

20. For 1 have no man like-mind- 
ed. Marg. so dear unto me. The 
Greek is, lgo-Iwzov — similar in mind, 
or like-minded. The meaning is, 
that there was no one with him who 
would feel so deep an interest in 
their welfare, % Who will natu- 
rally care. The word rendered na- 
turally — yvqefuas — means sincerely , 
and the idea is, that he would regard 
their interests with a sincere tender- 
ness and concern. He might be de- 
pended on to enter heartily into their 
concerns. This arose doubtless from 
the fact that he had been with them 
when the church was founded there, 
and that he felt a deeper interest in 
what related to the apostle Paul 
than any other man. Paul regarded 
Timothy as a son, and his sending 
him on such an occasion would evince 
the feelings of a father who should 



A, D. 64] 



CHAPTER II. 



211 



21 For all seek their own, a 
not the things which are Jesus 
Christ's. 

22 But ye know the proof of 

a 2 Ti. 3. 2. 

send a beloved son on an important 
message. 

21. For all seek their own. That 
is, all who are with me. Who Paul 
had with him at this time is not fully 
known, but he doubtless means that 
this remark should apply to the mass 
of Christians and christian ministers 
then in Rome. Perhaps he had pro- 
posed to some of them to go and visit 
the church at Philippi, and they had 
declined it because of the distance 
and the dangers of the way. When 
the trial of Paul came on before the 
emperor, all who were with him in 
Rome fled from him (2 Tim. iv. 16), 
and it is possible that the same dis- 
regard of his wishes and his welfare 
had already begun to manifest itself 
among the Christians who were at 
Rome, so that he was constrained to 
say that, as a general thing, they 
sought their own ease and comfort, 
and were unwilling to deny them- 
selves in order to promote the hap- 
piness of those who lived in the re- 
mote parts of the world. Let us not 
be harsh in judging them. How 
many professing Christians in our 
cities and towns are there now who 
would be willing to leave their busi- 
ness and their comfortable homes 
and go on embassy like this to Phi- 
lippi 1 How many are there who 
would not seek some excuse, and 
show that it was a characteristic that 
they 4 sought their own' rather than 
the things which pertained to the 
kingdom of Jesus Christ] f Not 
the things which are Jesus ChrisCs. 
Which pertain to his cause and king- 
dom. They are not willing to prac- 
tise self-denial in order to promote 
that cause. It is implied here (1.) 
that it is the duty of those who pro- 
fess religion to seek the things which 



him, that, as a son with the father, 
he hath served with me in the 
gospel. 

23 Him therefore I hope to 



pertain to the kingdom of the Re- 
deemer, or to make that the great 
and leading object of their lives. 
They are bound to be willing to sa- 
crifice 4 their own' things — to deny 
themselves of ease, and to be always 
ready to expose themselves to peril 
and want if they may be the means 
of advancing his cause. (2.) That 
frequently this is not done by those 
who profess religion. It was the 
case w 7 ith the professed Christians at 
Rome, and it is often the case in the 
churches now. There are few Chris- 
tians who deny themselves much to 
promote the kingdom of the Re- 
deemer ; few who are willing 10 lay 
aside what they regard as 4 their 
own 1 in order to advance his cause. 
Men live for their own ease; for 
their families; for the prosecution 
of their own business — as if a Chris- 
tian could have anything which he 
has a right to pursue independently 
of the kingdom of the Redeemer, 
and without regard to his will and 
glory. 

22. But ye know the proof of 
him. You have had evidence among 
yourselves how faithfully Timothy 
devoted himself to the promotion of 
the gospel, and how constantly he 
served with me. This proves that 
•Timothy was with Paul when he 
was at Philippi. f As a son with 
the father. Manifesting the same 
spirit towards me which a son does 
towards a father, and evincing the 
same interest in my work. He did 
all he could do to aid me, and lighten 
my labours and sufferings. 

23. So soon as I shall see how it 
will go with me. Paul was a pri- 
soner at Rome, and there was not a 
little uncertainty whether he would 
be condemned or acquitted. He was, 



212 



PHILIPPIANS. 



[A. 13. 64. 



send presently, so soon as I shall 
see how it will go with me. 

24 But a I trust in the Lord that 
I also myself shall come shortly. 

25 Yet I supposed it necessary 

a cl. 25. 



it is commonly supposed, in fact re- 
leased on the first trial. 2 Tim. iv. 
16. He now felt that he would soon 
be able to send Timothy to them at 
any rate. If he was condemned and 
put to death, he would, of course, 
have no further occasion for his ser- 
vices, and if he was released from 
his present troubles and dangers, he 
could spare him for a season to go 
and visit the churches. 

24. But I trust in the Lord, &c. 
Note, ch. i. 25. 

25. Yet I supposed it necessary 
to send to you Epaphroditus. Epa- 
phroditus is nowhere else mentioned 
but in this epistle. See ch. iv. 18. 
All that is known of him, therefore, 
is what is mentioned here. He was 
from Philippi, and was a member of 
the church there. He had been em- 
ployed by the Philippians to carry 
relief to Paul when he was in Rome 
(ch. iv. 18), and while in Rome he 
was taken dangerously sick. News 
of this had been conveyed to Philippi, 
and again intelligence had been 
brought to him that they had heard 
of his sickness and that they were 
much affected by it. On his reco- 
very, Paul thought it best that he 
should return at once to Philippi, 
and doubtless sent this epistle by 
him. He is much commended by 
Paul for his faithfulness and zeal. 
*[ My brother. In the gospel; or 
brother Christian. These expres- 
sions of affectionate regard must 
have been highly gratifying to the 
Philippians. ^ And companion in 
labour. It is not impossible that he 
may have laboured with Paul in the 
gospel, at Philippi ; but more proba- 
bly the sense is, that he regarded 



to send to you Epaphroditus, b my 
brother, and companion in labour, 
and fellow-soldier, c but your mes- 
senger, and he that ministered to 
my wants. 

b c. 4. 18. c Phi. 2. 



him as engaged in the same great 
work that he was. It is not proba- 
ble that he assisted Paul much in 
Rome, as he appears to have been 
sick during a considerable part of 
the time he was there. ^ And fel- 
low-soldier. Christians and chris- 
tian ministers are compared with 
soldiers (Philem. 2. 2 Tim. ii. 3, 4), 
because of the nature of the service 
in which they are engaged. The 
christian life is a warfare ; there are 
many foes to be overcome ; the pe- 
riod which they are to serve is fixed 
by the Great Captain of salvation, 
and they will soon be permitted to 
enjoy the triumphs of victory. Paul 
regarded himself as enlisted to make 
war on all the spiritual enemies of 
the Redeemer, and he esteemed 
Epaphroditus as one who had shown 
that he was worthy to be engaged 
in so good a cause. ^ But your 
messenger. Sent to convey supplies 
to Paul. Ch. iv. 18. The original 
is, ' your apostle' — v/xu>v 8s urtoGioTjw 
— and some have proposed to take 
this literally, meaning that he was 
the apostle of the church at Philip- 
pi, or that he was their bishop. The 
advocates for Episcopacy have been 
the,, rather inclined to this, because 
in ch. i. 1, there are but two orders 
of ministers mentioned — 4 bishops 
and deacons' — from which they have 
supposed that i the bishop' might 
have been absent, and that 4 the 
bishop' was probably this Epaphro- 
ditus. But against this supposition 
the, objections are obvious. (1.) The 
word artoatoios means properly one 
sent forth, a messenger, and it is 
uniformly used in this sense unless 
there is something in the connection 



A. D. 64.] 



CHAPTER IL 



213 



26 For he longed after you all, 
and was full of heaviness, because 
that ye had heard that he had been 
sick. 

27 For indeed he was sick nigh 
unto death : but God had mercy 
on him ; and not on him only, but 



to limit it to an apostle, technically 
so called. (2.) The supposition that 
it here means a messenger meets 
all the circumstances of the case, 
and describes exactly what Epaphro- 
ditus did. He was in fact sent as 
a messenger to Paul. Ch. iv. 18. 
(3.) He was not an apostle in the 
proper sense of the term — the apos- 
tles having been chosen to be wit- 
nesses of the life, the teachings, the 
death, and the resurrection of the 
Saviour. See Acts i. 22. Comp. 
Notes, 1 Cor. ix. 1. (4.) If he had 
been an apostle, it is altogether im- 
probable that he would have been 
sent on an errand comparatively so 
humble as that of carrying supplies 
to Paul. Was there no one else 
who could do this without sending 
their bishop ? Would a diocese be 
likely to employ a 4 bishop' for such 
a purpose now? ^ And he that 
ministered to my wants. Ch. iv. 18. 

26. For he longed after you all. 
He was desirous to see you all, and 
to relieve your anxiety in regard to 
his safety. 

27. For indeed he was sick nigh 
unto death. Dr. Paley has remarked 
(Hor. Paul, on Phil. No. ii.) that the 
account of the sickness and recovery 
of Epaphroditus is such as to lead us 
to suppose that he was not restored 
by miracle; and he infers that the 
power of healing the sick was con- 
ferred on the apostles only occasion- 
ally, and did not depend at all on 
their will, since, if it had, there is 
every reason to suppose that Paul 
would at once have restored him to 
health. This account, he adds, 
shows also that this epistle is not the 



on me also, lest I should have sor- 
row upon sorrow. 

28 I send him therefore the 
more carefully, that, when ye see 
him again, ye may rejoice, and 
that I may be the less sorrowful. 

29 Receive him therefore in 



work of an impostor. Had it been, 
a miracle would not have been 
spared. Paul would not have been 
introduced as showing such anxiety 
about a friend lying at the point of 
death, and as being unable to restore 
him. It would have been said that 
he interposed at once, and raised 
him up to health. IT But God had 
mercy on him. By restoring him to 
health, evidently not by miracle, but 
by the use of ordinary means. ITOra 
me also, lest I should have sorrow 
upon sorrow. In addition to all the 
sorrows of imprisonment, and the 
prospect of a trial, and the want of 
friends. The sources of his sorrow, 
had Epaphroditus died, would have 
been such as these : (1.) He would 
have lost a valued friend, and one 
whom he esteemed as a brother and 
worthy fellow-labourer. (2.) He 
would have felt that the church at 
Philippi had lost a valuable member. 
(3.) His grief might have been ag- 
gravated from the consideration that 
his life had been lost in endeavour- 
ing to do him good. He would have 
felt that he was the occasion, though 
innocent, of his exposure to danger. 

28. / send him therefore the more 
carefully. With more diligence, or 
speed ; I was the more ready to send 
him. ^[ That I may be the less sor- 
rowful. That is, on account of my 
solicitude for you ; that I may know 
that your minds are at ease, and that 
you rejoice in his being among you. 

29. Receive him therefore in the 
Lord. As the servant of the Lord, 
or as now restored to you by the 
Lord, and therefore to be regarded 
as a fresh gift from God. Our friends 



214 



PHILIPPIANS. 



[A. D. 64. 



the Lord with all gladness ; and 
1 hold such in reputation : 

30 Because for the work of 

1 or, honour such. 1 Co. 16. 18. 

restored to us after a long absence, 
we should receive as the gift of God, 
and as a proof of his mercy. ^And 
hold such in reputation. Marg., 
honour such. This is a high com- 
mendation of Epaphroditus, and, at 
the same time, it enjoins an import- 
ant duty in regard to the proper 
treatment of those who sustain such 
a character. It is a christian duty 
to honour those who ought to be ho- 
noured, to respect the virtuous and 
the pious, and especially to honour 
those who evince fidelity in the work 
of the Lord. 

30. Because for the work of 
Christ. That is* either by exposing 
himself in his journey to see the 
apostle in Rome, or by his labours 
there. \ Not regarding his life. 
There is a difference in the MSS. 
here, so great that it is impossible 
now to determine which is the true 
reading, though the sense is not ma- 
terially affected. The common read- 
ing of the Greek text is, Ttapafiov- 
tevtid[i£vo$} literally, misconsulting, 
not consulting carefully, not taking 
pains. The other reading is, rtopa- 
QBteyadpsvos ; exposing oneself to 
danger, regardless of life. See the 
authorities for this reading in Wet- 
stein. Comp. Bloomfield, in loc. 
This reading suits the connection, 
and is generally regarded as the cor- 
rect one. IT To supply your lack of 
service toward me. Not that they 
had been indifferent to him, or inat- 
tentive to his wants, for he does not 
mean to blame them ; but they had 
not had an opportunity to send to his 
relief (see ch. iv. 10), and Epaph- 
roditus therefore made a special 
journey to Rome on his account. 
He came and rendered to him the 
service which they could not do in 
person ; and what the church would 



Christ he was nigh unto death, 
not regarding his life ° to supply 
your lack of service toward me. 

a 1 Co. 16. 17. 

have done if Paul had been among 
them, he performed in their name 
and on their behalf. 

R E MARKS. 

1. Let us learn to esteem others 
as they ought to be. Ver. 3. Every 
person who is virtuous and pious has 
some claim to esteem. He has a 
reputation which is valuable to him 
and to the church, and we should not 
withhold respect from him. It is 
one evidence, also, of true humility 
and of right feeling, when we esteem 
them as better than ourselves, and 
when we are willing to see them 
honoured* and are willing to sacrifice 
our own ease to promote their wel- 
fare. It is one of the instinctive 
promptings of true humility to feel 
that other persons are better than we 
are. 

2. We should not be disappointed 
or mortified if others think little of 
us — if we are not brought into pro- 
minent notice among men. Ver. 3. 
We profess to have a low opinion 
of ourselves, if we are Christians, and 
we ought to have ; and why should 
we be chagrined and mortified if 
others have the same opinion of us? 
Why should we not be willing that 
they should accord in judgment with 
us in regard to ourselves 1 

3. We should be willing to occupy 
our appropriate place in the church. 
Ver. 3. That is true humility ; and 
why should any one be unwilling to 
be esteemed just as he ought to be ? 
Pride makes us miserable, and is the 
grand thing that stands in the way 
of the influence of the gospel on our 
hearts. No one can become a Chris- 
tian who is not willing to occupy just 
the place which he ought to occupy; 
to take the lowly position as a peni- 
tent which he ought to take ; and to 



A. D. 64.] 



CHAPTER II. 



have God regard and treat him just 
as he ought to be treated. The first, 
second, and third thing in religion is 
humility ; and no one ever becomes 
a Christian who is not willing to 
take the lowly condition of a child. 

4. We should feel a deep interest 
in the welfare of others. Ver. 4. 
Men are by nature selfish, and it is 
the design of religion to make them 
benevolent. They seek their own 
interests by nature, and the gospel 
would teach them to regard the wel^ 
fare of others. If we are truly under 
the influence of religion, there is not 
a member of the church in whom we 
should not feel an interest, and 
whose welfare we should not strive 
to promote as far as we have oppor- 
tunity. And we may have opportu- 
nity every day. It is an easy matter 
to do good to others. A kind word, 
or even a kind look, does good ; and 
who so poor that he cannot render 
this 1 Every day that we live, we 
come in contact with some who may 
be benefited by our example, our 
advice, or our alms ; and every day, 
therefore, may be closed with the 
feeling that we have not lived in 
vain. 

5. Let us in all things look to the 
example of Christ. Ver. 5. He 
came that he might be an example ; 
and he was exactly such an example 
as we need. We may be always 
sure that we are right when we fol- 
low his example and possess his spi- 
rit. We cannot be so sure that we 
are right in any other way. He 
came to be our model in all things, 
and in all the relations of life. (1.) 
He showed us what the law of God 
requires of us. (2.) He showed us 
what we should aim to be, and what 
human nature would be if it were 
wholly under the influence of reli- 
gion. (3.) He showed us what true 
religion is, for it is just such as was 
seen in his life. (4.) He showed us 
how to act in our treatment of man- 
kind. (5.) He showed us how to 



bear the ills of poverty, and want, 
and pain, and temptation, and re- 
proach from the world. We should 
learn to manifest the same spirit in 
suffering which he did, for then we 
are sure we are right. (6.) And he 
has showed us how to die. He has 
exhibited in death just the spirit 
which we should when we die ; for 
it is not less desirable to die well 
than to live well. 

6. It is right and proper to wor- 
ship Christ. Ver. 6. He was in the 
form of God, and equal with God; 
and, being such, we should adore 
him. No one need be afraid to ren- 
der too high honour to the Saviour ; 
and all piety may be measured by 
the respect which is shown to him. 
Religion advances in the world just 
in proportion as men are disposed to 
render honour to the Redeemer ; it 
becomes dim and dies away just in 
proportion as that honour is with- 
held. 

7. Like the Redeemer, we should 
be willing to deny ourselves in order 
that we may promote the welfare of 
others. Vs. 6 — 8. We can never, 
indeed, equal his condescension. We 
can never stoop from such a state of 
dignity and honour as he did ; but, in 
our measure, we should aim to imi- 
tate him. If we have Comforts, we 
should be willing to deny ourselves 
of them to promote the happiness of 
others. If we occupy an elevated 
rank in life, we should be willing to 
stoop to one more humble. If we 
live in a palace, we should be will- 
ing to enter the most lowly cottage, 
if we can render its inmates happy. 

8. Christ was obedient unto death. 
Ver. 8. Let us be obedient also, 
doing the will of God in all things. 
If in his service we are called to 
pass through trials, even those which 
will terminate in death, let us obey. 
He has a right to command us, and 
we have the example of the Saviour 
to sustain us. If he requires us, by 
his providence, and by the leadings 



216 



PHILIPPIANS. 



[A. D. 64. 



of his Spirit, to forsake our country 
and home ; to visit climes of pesti- 
lential air, or to traverse wastes of 
burning sand, to make his name 
known ; if he demands that, in that 
service, we shall die far away from 
kindred and home, and that our 
bones shall be laid on the banks of 
the Senegal or the Ganges, — still, 
let us remember that these sufferings 
are not equal to those of the Master. 
He was an exile from heaven, in a 
world of suffering. Our exile from 
our own land is not like that from 
heaven; nor will our sufferings, 
though in regions of pestilence and 
death, be like his sufferings in the 
garden and on the cross. 

9. Let us rejoice that we have a 
Saviour who has ascended to heaven, 
and who is to be forever honoured 
there. Vs. 9 — 11. He is to suffer 
no more. He has endured the last 
pang ; has passed through a state of 
humiliation and woe which he will 
never repeat ; and has submitted to 
insults and mockeries to which it 
will not be necessary for him to sub- 
mit again. When we now think of 
the Redeemer, we can think of him 
as always happy and honoured. 
There is no moment by day or by 
night in which he is not the object 
of adoration, love, and praise — nor 
will there ever be such a moment to 
all eternity. Our best friend is thus 
to be eternally reverenced, and in 
heaven he will receive a full reward 
for all his unparalleled woes. 

10. Let us diligently endeavour 
to work out our salvation. Vs. 12, 
13. Nothing else so much demands 
our unceasing solicitude as this, and 
in nothing else have we so much 
•encouragement. We are assured 
that God aids us in this work. He 
throws no obstructions in our path, 
but all that God does in the matter 
of salvation is in the way of help. 
He does not work in us evil passions, 
or impure desires, or unbelief ; — his 
agency is to enable us to perform 



' his good pleasure,' or that which 
will please him— -that is, that which 
is holy. The farmer is encouraged 
to plough and plant his fields when 
God works around him by sending 
the warm breezes of the spring, and 
by refreshing the earth with gentle 
dews and rains. And so we may be 
encouraged to seek our salvation 
when God works in our hearts, pro- 
ducing serious thoughts, and a feel- 
ing that we need the blessings of 
salvation. 

11. Christians should let their 
light shine. Vs. 14 — 16. God has 
called them into his kingdom that 
they may show what is the nature 
and power of true religion. They 
are to illustrate in their lives the 
nature of that gospel which he has 
revealed, and to show its value in 
purifying the soul and in sustaining 
it in the time of trial. The world 
is dependent on Christians for just 
views of religion, and every day 
that a Christian lives he is doing 
something to honour or dishonour the 
gospel. Every word that he speaks, 
every expression of the eye, every 
cloud or beam of sunshine on his 
brow, will have some effect in doing 
this. He cannot live without making 
some impression upon the world 
around him, either favourable or un- 
favourable to the cause of his Re- 
deemer. 

12. We should be ready to die, if 
called to such a sacrifice in behalf 
of the church of Christ. Ver. 17. 
We should rejoice in being permit- 
ted to suffer, that we may promote 
the welfare of others, and be the 
means of saving those for whom 
Christ died. It has been an honour 
to be a martyr in the cause of reli- 
gion, and so it ever will be when 
God calls to such a sacrifice of life. 
If he calls us to it, therefore, we 
should not shrink from it, nor should 
we shrink from any sufferings by 
which we may honour the Saviour, 
and rescue souls from death. 



A. D. 64.] 



CHAPTER III. 



217 



13. Let us learn, from the inte- 
resting narrative respecting Epaphro- 
ditus at the close of this chapter, to 
live and act as becomes Christians in 
every situation in life. Vs. 25 — -30, 
It was much to have the praise of 
an apostle, and to be commended for 
his christian conduct, as this stranger 
in Rome was. He went there, not 
to view the wonders of the impe- 
rial city, and not to run the rounds 
of giddy pleasure there, but to per- 
form an important duty of religion. 
While there be became sick — not 
by indulgence in pleasures ; not as 
the result of feasting and revelry, 
but in the work of Christ, In a 
strange city, far from home, amidst 
the rich, the great, the gay; in a 
place where theatres opened their 
doors, and where places of amuse- 
ment abounded, he led a life which 
an apostle could commend as pure. 
There is nothing more difficult for a 
Christian than to maintain an irre- 
proachable walk when away from 
the usual restraints and influences 
that serve to keep him in the paths 
of piety, and when surrounded with 
the fascinations and allurements of 
a great and wicked city. There 
strangers, extending the rites of 
hospitality, often invite the guest to 
places of amusement which the 
Christian would not visit were he at 
home. There the desire to see all 
that is to be seen, and to hear all 
that is to be heard, attracts him to 
the theatre, the opera, and the gal- 
lery of obscene and licentious statu- 
ary and painting. There the plea 
readily presents itself that an oppor- 
tunity of witnessing these things 
may never occur again ; that he is 
unknown, and that his example, 
therefore, can do no harm ; that it is 
desirable, from personal observation, 
to know what is the condition of the 
world ; or that perhaps his former 
views in these matters may have 
been precise and puritanical. To 
such considerations he yields; but 
19 



yields only to regret it in future life. 
Rarely is such a thing done without 
its being in some way soon known ; 
and rarely, very rarely does a Chris- 
tian minister or other member of the 
church travel much without injury 
to his piety, and to the cause of re- 
ligion. A christian man who is 
under a necessity of visiting Europe 
from this country, should feel that 
he has special need of the prayers 
of his friends, that he may not dis- 
honour his religion abroad ; he who 
is permitted to remain at home, and 
to cultivate the graces of piety in 
his own family, and in the quiet 
scenes where he has been accus- 
tomed to move, should regard it as 
a cause of special thankfulness to 
God. 

CHAPTER III. 

ANALYSIS OF THE CHAPTER. 

This chapter consists in the main, 
of exhortations to holy living, and 
to an effort to make great attain- 
ments in the divine life. It is full 
of tenderness and affection, and is 
one of the most beautiful appeals 
which can anywhere be found to 
induce Christians to devote them- 
selves to the service of the Re- 
deemer. The appeal is drawn in a 
great measure from the apostle's 
statement of his own feelings, and 
is one which the Philippians could 
not but feel, for they knew him well. 
In the course of the chapter, he ad- 
verts to the following points. 

He exhorts them to rejoice in the 
Lord. Ver. 1. 

He warns them against the Jew- 
ish teachers who urged the necessity 
of complying with the Mosaic laws, 
and who appear to have boasted of 
their being Jews, and to have re- 
garded themselves as the favourites 
of God on that account. Vs. 2, 3. 

To meet what they had said, and 
to show how little all that on which 
they relied was to be valued, Paul 



213 



PfflLIPPIANS. 



[A. D. 64 



CHAPTER III. 

FINALLY, my brethren, re- 
joice ° in the Lord. To write 

a 1 Til. 5. 16. 

says that he had had advantages of 
birth and education which surpassed 
them all, and that all the claim to 
the favour of God, and all the hope 
of salvation which could be derived 
from birth, education, and a life of 
zeal and conformity to the law, had 
been his. Vs. 4— -5. 

Yet he says, he had renounced all 
this, and now regarded it as utterly 
worthless in the matter of salvation. 
He had cheerfully suffered the loss 
of all things, and was willing still 
to do it, if he might obtain salvation 
through the Redeemer. Christ was 
more to him than all the advantages 
of birth, and rank, and blood ; and 
all other grounds of dependence for 
salvation, compared with reliance on 
him, were worthless. Vs. 7 — 11. 

The object which he had sought 
in doing this, he says, he had not 
yet fully attained. He had seen 
enough to know its inestimable 
value, and he now pressed onward 
that he might secure all that he de- 
sired. The mark was before him, 
and he pressed on to secure the 
prize. Vs. 12 — 14. 

He exhorts them to aim at the 
same thing, and to endeavour to se- 
cure the same object, assuring them 
that God was ready to disclose to 
them all that they desired to know, 
and to grant all that they wished to 
obtain. Vs. 15, 16. 

This whole exhortation he enforces 
in the end of the chapter (vs. 17 — 
21) by two considerations. One was, 
that there were not a few who had 
been deceived and who had no true 
religion — whom he had often warn- 
ed with tears, vs. 18, 19; the other 
was, that the home, the citizenship 
of the true Christian, was in hea- 
ven, and they who were Christians 



the same b things to you, to me in- 
deed is not grievous, but for you 
it is safe. 

1 2 Pe. 1. 12-15. 



ought to live as those who expected 
soon to be there. The Saviour would 
soon return to take them to glory. 
He would change their vile body, 
and make them like himself, and 
they should therefore live as became 
those who had a hope so blessed and 
transforming. 

1. Finally, my brethren, rejoice 
in the Lord. That is, in the Lord 
Jesus. See ver. 3. Comp. Notes 
on Acts i. 24, and 1 Thess. v. 16. 
The idea here is, that it is the duty 
of Christians to rejoice in the Lord 
Jesus Christ. This duty implies the 
following things. (1.) They should 
rejoice that they have such a Sa- 
viour. Men everywhere have felt 
the need of a Saviour, and to us it 
should be a subject of unfeigned joy 
that one has been provided for us. 
When we think of our sins, we may 
now rejoice that there is one who 
can deliver us from them ; when we 
think of the worth of the soul, we 
may rejoice that there is one who 
can save it from death ; when we 
think of our danger, we can rejoice 
that there is one who can rescue us 
from all peril, and bring us to a 
world where we shall be forever 
safe. (2.) We may rejoice that we 
have such a Saviour. He is just 
such as we need. He accomplishes 
just what we want a Saviour to do. 
We need one to make known to us 
a way of pardon, and he does it. 
We need one to make an atonement 
for sin, and he does it. We need 
one to give us peace from a troubled 
conscience, and he does it. We 
need one to support us in trials and 
bereavements, and he does it. "We 
need one who can comfort us on the 
bed of death, and guide us through 



A. D. 64.] CHAPTER III. 219 

2 Beware of dogs, a beware of j b evil workers, beware of trie c con- 
cision. 

b Ps. 119. 115. cGa. 5. 1-3. 



a Is. 56. 10-11. Re. 22. 15. 



the dark valley, and the Lord Jesus 
is just what we want. When we 
Jook at his character, it is just such 
as it should be to win our hearts, 
and to make us love him ; and when 
we look at what he has done, we 
see that he has accomplished all that 
we can desire, and why should we 
not rejoice] (3.) We may and 
should rejoice in him. The princi- 
pal joy of the true Christian should 
be in the Lord. He should find his 
happiness not in riches, or gayety, or 
vanity, or ambition, or books, or in 
the world in any form, bat in com- 
munion with the Lord Jesus, and in 
the hope of eternal life through him. 
In his friendship, and in his service, 
should be the highest of our joys, and 
in these we may always be happy. 
It is the privilege, therefore, of a 
Christian to rejoice. He has more 
sources of joy than any other man 
— sources which do not fail when 
all others fail. Religion is not sad- 
ness or melancholy, it is joy; and 
the Christian should never leave the 
impression on others that his religion 
makes him either gloomy or morose. 
A cheerful countenance, an eye of 
benignity, a conversation pleasant 
and kind, should always evince the 
joy of his heart, and in all his in- 
tercourse with the world around him 
he should show that his heart is full 
of joy. ^ To write the same things. 
That is, to repeat the same truths 
and admonitions. Perhaps he refers 
in this to the exhortations which he 
had given them when he was with 
them, on the same topics on which 
he is now writing to them. He 
says, that for him to record these ex- 
hortations, and transmit them by a 
letter, might be the means of per- 
manent welfare to them, and would 
not be burdensome or oppressive to 
him. It was not absolutely neces- 



sary for them, but still it would be 
conducive to their order and comfort 
as a church. We may suppose that 
this chapter is a summary of what 
he had often inculcated when he was 
with them. % To me indeed is not 
grievous. It is not burdensome or 
oppressive to me to repeat these ex- 
hortations in this manner. They 
might suppose that in the multitude 
of cares which he had, and in his 
trials in Rome, it might be too great 
a burden for him to bestow so much 
attention on their interests. % But 
for you it is safe. It will contri- 
bute to your security as Christians, 
to have these sentiments and admo- 
nitions on record. They were ex- 
posed to dangers which made them 
proper. What those dangers were, 
the apostle specifies in the following 
verses. 

2. Beware of dogs. Dogs in the 
east are mostly without masters; 
they wander at large in the streets 
and fields, and feed upon offals, and 
even upon corpses. Comp. 1 Kings 
xiv. 11; xvi. 4; xxi. 19. They are 
held as unclean, and to call one a 
dog is a much stronger expression 
of contempt there than with us. 1 
Sam. xvii. 43. 2 Kings viii. 13. 
The Jews called the heathen dogs, 
and the Mohammedans call Jews 
and Christians by the same name. 
The term dog also is used to denote 
a person that is shameless, impu- 
dent, malignant, snarling, dissatis- 
fied, and contentious, and is evident- 
ly so employed here. It is possible 
that the language used here may 
have been derived from some custom 
of affixing a caution, on a house that 
was guarded by a dog, to persons ap- 
proaching it. Lenfant remarks that 
at Rome it was common for a dog 
to lie chained before the door of a 
house, and that a notice was placed 



220 



PHILIPPIANS. 



[A. D. 04. 



3 For we a are the circumci- 

a Ro. 2. 28, 29. 

in sight, 4 Beware of the dog. 1 The 
same notice I have seen in this city 
affixed to the kennel of dogs in front 
of a bank, that were appointed to 
guard it. The reference here is, 
doubtless, to Judaizing teachers, and 
the idea is, that they were conten- 
tious, troublesome, dissatisfied, and 
would produce disturbance. The 
strong language w T hich the apostle 
uses here, shows the sense which he 
had of the danger arising from their 
influence. It may be observed, how- 
ever, that the term dogs is used in 
ancient writings with great frequen- 
cy, and even by the most grave 
speakers. It is employed by the 
most dignified characters in the Iliad 
{Bloomfield), and the name was 
given to a w T hole class of Greek phi- 
losophers — the Cynics. It is used 
in one instance by the Saviour. Matt, 
vii. 6. By the use of the term here, 
there can be no doubt that the apos- 
tle meant to express strong disappro- 
bation of the character and course 
of the persons referred to, and to 
warn the Philippians in the most so- 
lemn manner against them, f Be- 
ware of evil v)orkers. Referring, 
doubtless, to the same persons that 
he had characterized as dogs. The 
reference is to Jewish teachers, 
whose doctrines and influence he re- 
garded only as evil. We do not 
know what was the nature of their 
teaching, but we may presume that 
it consisted much in urging the obli- 
gations of the Jewish rites and cere- 
monies; in speaking of the advan- 
tage of having been born Jews ; and 
in urging a compliance with the law 
in order to justification before God. 
In this way their teachings tended 
to set aside the great doctrine of sal- 
vation by the merits of the Redeem- 
er. IT Beware of the concision. Re- 
ferring, doubtless, also to the Jewish 
teachers. The word rendered con- 



si on, which worship God in the 
spirit, and rejoice in Christ Jesus, 

cision — xatatfofxyj — means properly 
a cutting off, a mutilation. It is 
used here contemptuously for the 
Jewish circumcision in contrast with 
the true circumcision. Robinson, 
Lex. It is not to be understood that 
Paul meant to throw contempt on 
circumcision as enjoined by God, and 
as practised by the pious Jews of 
other times (comp. Acts xvi. 3), but 
only as it was held by the false Ju- 
daizing teachers. As they held it, 
it was not the true circumcision. 
They made salvation to depend on 
it, instead of its being only a sign 
of the covenant with God. Such a 
doctrine, as they held it, was a mere 
cutting off of the flesh, without un- 
derstanding anything of the true 
nature of the rite, and hence the un- 
usual term by which he designates 
it. Perhaps,* also, there may be in- 
cluded the idea that a doctrine so 
held would be in fact a cutting off of 
the soul; that is, that it tended to 
destruction. Their cutting and 
mangling the flesh might be regard- 
ed as an emblem of the manner in 
which their doctrine would cut and 
mangle the church. Doddridge. 
The meaning of the whole is, that 
they did not understand the true na- 
ture of the doctrine of circumcision, 
but that with them it was a mere 
cutting of the flesh, and tended to 
destroy the church. 

3. For we are the circumcision. 
We who are Christians. We have 
and hold the true doctrine of circum- 
cision. We have that which was 
intended to be secured by this rite — 
for we are led to renounce the flesh, 
and to worship God in the spirit. 
The apostle in this verse teaches 
that the ordinance of circumcision 
was not designed to be a mere out- 
ward ceremony, but was intended to 
be emblematic of the renunciation 
of the flesh with its corrupt propen- 



A. D. 64.] 



CHAPTER III. 



221 



and have no confidence in the 
flesh: 

4 Though I might also have 
confidence in the flesh. If any 

sities, and to lead to the pure and 
spiritual worship of God. In this, 
he has undoubtedly stated its true 
design. They who now urged it as 
necessary to salvation, and who made 
salvation depend on its mere out- 
ward observance, had lost sight of 
this object of the rite. But this, the 
real design of circumcision, was at- 
tained by those who had been led 
to renounce the flesh, and who had 
devoted themselves to the worship 
of God. See Notes on Rom. ii. 28, 
29. % Which worship God in the 
spirit. See Notes on John iv. 24. 
Comp. Gen. xvii. 10 — 14. *ft And 
rejoice in Christ Jesus. See ver. 1. 
That is, we have, through him, re- 
nounced the flesh ; we have become 
the true worshippers of God, and 
have thus attained what was origin- 
ally contemplated by circumcision, 
and by all the other rites of religion. 
If And have no confidence in the 
flesh. In our own corrupt nature ; 
or in any ordinances that relate 
merely to the flesh. We do not de- 
pend on circumcision for salvation, 
or on any external rites and forms 
whatever — on any advantage of 
rank, or blood. The word ''flesh' 
here seems to refer to every advan- 
tage which any may have of birth ; 
to any external conformity to the 
law, and to everything which unaid- 
ed human nature can do to effect 
salvation. On none of these things 
can we put reliance for salvation; 
none of them will constitute a ground 
of hope. 

4. Though I might also have con- 
fidence in the flesh. That is, though 
I had uncommon advantages of this 
kind; and if any one could have 
trusted in them, 1 could have done 
it. The object of the apostle is to 
show T that he did not despise those 
19* 



other man thmketh that he hath 
whereof he might trust in the 
flesh, I more : 

5 Circumcised the eighth day, 

things because he did not possess 
them, but because he now saw that 
they were of no value in the great 
matter of salvation. Once he had 
confided in them, and if any one 
could find any ground of reliance on 
them, he could have found more than 
any of them. But he had seen that 
all these things were valueless in 
regard to the salvation of the soul. 
We may remark here, that Chris- 
tians do not despise or disregard ad- 
vantages of birth, or amiableness of 
manners, or external morality, be- 
cause they do not possess them — but 
because they regard them as insuffi- 
cient to secure their salvation. They 
who have been most amiable and 
moral before their conversion will 
speak in the most decided manner 
of the insufficiency of these things 
for salvation, and of the danger of 
relying on them. They have once 
tried it, and they now see that their 
feet were standing on a slippery rock. 
The Greek here is, literally, 'al- 
though I [was] having confidence in 
the flesh.' The meaning is, that he 
had every ground of confidence in 
the flesh which any one could have, 
and that if there was any advantage 
for salvation to be derived from birth, 
and blood, and external conformity 
to the law, he possessed it. He had 
more to rely on than most other men 
had ; nay, he could have boasted of 
advantages of this sort which could 
not be found united in any other in- 
dividual. What those advantages 
were, he proceeds to specify. 

5. Circumcised the eighth day. 
That is, he was circumcised in exact 
compliance with the law. If there 
was any ground of confidence from 
such compliance with the law, he 
had it. The la w required that cir- 
cumcision should be performed on 



222 



PHILIPPIANS. 



[A. D. 64. 



of the stock of Israel, of the tribe 
of Benjamin, an Hebrew of the 



the eighth day (Gen. xvii. 12. Lev. 
xii. 3. Luke i. 59) ; hut it is proba- 
ble that, in some cases, this was de- 
layed on account of sickness, or from ■ 
some other cause ; and, in the case 
of proselytes, it was not performed 
until adult age. See Acts xvi. 3. 
But Paul says that, in his case, the 
law had been literally complied 
with ; and, consequently, all the ad- 
vantage which could be derived from 
such a compliance, was his. f Of 
the stock of Israel. Descended from 
the patriarch Israel, or Jacob ; and, 
therefore, able to trace his genealogy 
back as far as any Jew could. He 
was not a proselyte himself from 
among the heathen, nor were any of 
his ancestors proselytes. He had all 
the advantages which could be de- 
rived from a regular descent from 
the venerable founders of the Jewish 
nation. He was thus distinguished 
from the Edomites and others who 
practised circumcision; from the 
Samaritans, who were made up of a 
mixture of people ; and from many, 
even among the Jews, whose ances- 
tors had been once heathen, and who 
had become proselytes. ^ Of the 
tribe of Benjamin. Benjamin was 
one of the two tribes which remained 
when the ten tribes revolted under 
Jeroboam, and, with the tribe of Ju- 
dah, it ever afterwards maintained 
its allegiance to God. The idea of 
Paul is, that he was not one of the 
revolted tribes, but that he had as 
high a claim to the honour of being 
a Jew as any one could boast. The 
tribe of Benjamin, also, was located 
near the temple, and -indeed it has 
been said that the temple was on the 
dividing line between that tribe and 
the tribe of Judah; and it might 
have been supposed that there was 
some advantage in securing salvation 
from having been born and reared 



Hebrews ; as touching the law, a 
Pharisee ; a 

a Ac. 23. 6. 



so near where the holy rites of reli- 
gion were celebrated. If there were 
any such derived from the proximity 
of the tribe to the temple, he could 
claim it; for, though his birth was 
in another place, yet he was a mem- 
ber of the tribe. IT An Hebrew of 
the Hebrews. This is the Hebrew 
mode of expressing the superlative 
degree; and the idea is, that Paul 
enjoyed every advantage which 
could possibly be derived from the 
fact of being a Hebrew. He had a 
lineal descent from the very ances- 
tor of the nation ; he belonged to a 
tribe that was as honourable as any 
other, and that had its location near 
the very centre of religious influence ; 
and he was an Hebrew by both his 
parents, with no admixture of Gen- 
tile blood. On this fact — that no 
one of his ancestors had been a pro- 
selyte, or of Gentile extraction — a 
Jew would pride himself much ; and 
Paul says that he w T as entitled to all 
the advantage which could be de- 
rived from it. % As touching the 
law, a Pharisee. In my views of the 
law, and in my manner of observing 
it, I was of the straitest sect — a 
Pharisee, See Notes on Acts xxvi. 5. 
The Pharisees were distinguished 
among the Jewish sects for their 
rigid adherence to the letter of the 
law, and had endeavoured to guard 
it from the possibility of violation by 
throwing around it a vast body of 
traditions, which they considered to 
be equally binding with the written 
law. See Notes on Matt. iii. 7. The 
Sadducees were much less strict; 
and Paul here says that whatever 
advantage could be derived from the 
most rigid adherence to the letter of 
the law, was his. 

6. Concerning zeal, persecuting 
the church. Showing the greatness 
of my zeal for the religion which I 



A. B. 64] 



CHAPTER III. 



223 



6 Concerning zeal, a persecuting 
the church; touching the right- 
eousness which is in the law, 
blameless. b 

a Ac. 22. 3, 4. Ga. 1. 13, 14. b Lu. I. 6. 

believed to be true, by persecuting 
those whom I considered to be in 
dangerous error, Zeal was supposed 
to be, as it is, an important part of 
religion. See 2 Kings x. 16. Ps. 
Ixix. 9; cxix. 139. Isa. lix. 17. Rom. 
x. 2. Paul says that he had shown 
the highest degree of zeal that was 
possible. He had gone so far in his 
attachment for the religion of his 
fathers, as to pursue with purposes 
of death those who had departed 
from it, and who had embraced a 
different form of belief. If any, 
therefore, could hope for salvation 
on the ground of extraordinary 
devotedness to religion, he said 
that he could, % Touching the 
righteousness which is in the law, 
blameless. So far as the righteous- 
ness which can be obtained by obey- 
ing the law is concerned. It is not 
needful to suppose here that he re- 
fers merely to the ceremonial law ; 
but the meaning is, that he did all 
that could be done to obtain salva- 
tion by the mere observance of law. 
It was supposed by the Jews, and 
especially by the Pharisees, to which 
sect he belonged, that it was possi- 
ble to be saved in that way; and 
Paul says that he had done all that 
was supposed to be necessary for 
that. We are not to imagine that, 
when he penned this declaration, he 
meant to be understood as saying 
that he had wholly complied with 
the law of God ; but that, before his 
conversion, he supposed that he had 
done all that was necessary to be 
done in order to be saved by the ob- 
servance of law. He neglected no 
duty that he understood it to enjoin. 
He was not guilty of deliberately 
violating it He led a moral and 
strictly upright life, and no one had 



7 But what things were gain 
to me, those I counted loss c for 
Christ. 

c Mat. 13. 44. 



occasion to * blame' or to accuse him 
as a violator of the law of God. 
There is every reason to believe that 
Paul, before his conversion, was a 
young man of correct deportment, 
of upright life, of entire integrity; 
and that he was free from the in- 
dulgences of vice and passion, into 
which young men often fall. In all 
that he ever says of himself as being 
' the chief of sinners,' and as being 
6 unworthy to be called an apostle,' 
he never gives the least intimation 
that his early life was stained by 
vice, or corrupted by licentious pas- 
sions. On the contrary, we are left 
to the fair presumption that, if any 
man could be saved by his own 
works, he was that man. This fact 
should be allowed to make its proper 
impression on those who are seeking 
salvation in the same way ; and they 
should be willing to inquire whether 
they may not be deceived in the 
matter, as he was, and whether they 
are not in as much real danger in 
depending on their own righteous- 
ness, as was this most upright and 
zealous young man. 

7. But what things were gain to 
me. The advantages of birth, of 
education, and of external conform- 
ity to the law. ' 1 thought these to 
be gain- — that is, to be of vast advan- 
tage in the matter of salvation. I 
valued myself on these things, and 
supposed that I was rich in all that 
pertained to moral character and to 
religion.' Perhaps, also, he refers 
to these things as laying the founda- 
tion of a hope of future advancement 
in honour and in wealth in this 
world. They commended him to the 
rulers of the nation; they opened 
before him a brilliant prospect of dis- 
tinction ; they made it certain that 



224 



PHILIPPIANS. 



[A. B. 64. 



8 Yea, doubtless, and I count 
all things but loss for ° the excel- 
lency of the knowledge of Christ 
Jesus my Lord : for whom I have 

a Is. 53. 11. Je. 9. 23, 24. Jno. 17. 3. I Co.2. 2. 

he could rise to posts of honour and 
of office, and could easily gratify all 
the aspirings of his ambition. — 
% Those I counted loss, 'I cow re- 
gard them all as so much loss. They 
were really a disadvantage — a hin- 
drance — an injury. I look upon 
them, not as gain or an advantage, 
but as an obstacle to my salvation.' 
He had relied on them. He had 
been led by these things to an im- 
proper estimate of his own charac- 
ter, and he had been thus hindered 
from embracing the true religion. 
He says, therefore, that he now re- 
nounced all dependence on them ; 
that he esteemed them not as contri- 
buting to his salvation, but, so far as 
any reliance should be placed on 
them, as in fact so much loss. ITjFor 
Christ. Gr., 1 On account of Christ,' 
That is, so far as Christ and his re- 
ligion were concerned, they were to 
be regarded as worthless. In order 
to obtain salvation by him, it was 
necessary to renounce all depend- 
ence on these things. 

8. Yea, doubtless, and 1 count all 
things but loss. Not only those things 
which he had just specified, and 
which he had himself possessed, he 
says he would be willing to renounce 
in order to obtain an interest in the 
Saviour, but every thing which could 
be imagined. Were all the wealth 
and honour which could be conceived 
of his, he would be willing to re- 
nounce them in order that he might 
obtain the knowledge of the Re- 
deemer. He would be a gainer who 
should sacrifice every thing in order 
to win Christ. Paul had not only 
acted on this principle when he be- 
came a Christian, but had ever after- 
wards continued to be ready to give 
up every thing in order that he 



b suffered the loss of all things, 
and do count them but dung, that 
I may win Christ, 

b 2 Co. 11. 25, 27. 



might obtain an interest in the Sa- 
viour. He uses here the same word 
— fyixlav — which he does in the Acts 
of the Apostles, ch. xxvii. 21, when 
speaking of the loss which had been 
sustained by loosing from Crete, con- 
trary to his advice, on the voyage to 
Rome. The idea here seems to be, 
6 What I might obtain, or did possess, 
I regard as loss in comparison with 
the knowledge of Christ, even as 
seamen do the goods on which they 
set a high value, in comparison with 
their lives. Valuable as they may 
be, they are willing to throw them 
all overboard in order to save them- 
selves.' Burder, in Ros. Alt u. neu. 
Morgenland, in loc. % For the ex- 
cellency of the knowledge. A He- 
brew expression to denote excellent 
knowledge. The idea is, that he 
held everything else to be worthless 
in comparison with that knowledge, 
and he was willing to sacrifice every- 
thing else in order to obtain it On 
the value of this knowledge of the 
Saviour, see Notes on Eph. iii. 19. 
% For whom I have suffered the loss 
of all things. Paul, when he be- 
came a Christian, gave up his bril- 
liant prospects in regard to this life, 
and everything indeed on which his 
heart had been placed. He aban- 
doned the hope of honour and dis- 
tinction; he sacrificed every pros- 
pect of gain or ease ; and he gave 
up his dearest friends and separated 
himself from those whom he tenderly 
loved. He might have risen to the 
highest posts of honour in his native 
land, and the path which an ambi- 
tious young man desires was fully 
open before him. But all this had 
been cheerfully sacrificed in order 
that he might obtain an interest in 
the Saviour, and partake of the 



A. D. 64] 



CHAPTER III. 



225 



9 And be found in him, not 
having mine own ° righteousness, 
I which is of the law, but that which 

! a Ro. 10. 3, 5. 

blessings of his religion. He has 
| not, indeed, informed us of the exact 
extent of his loss in becoming a 
Christian. It is by no means impro- 
bable that he had been excommuni- 
cated by the Jews ; and that he had 
been disowned by his own family, 
f And do count them but dung. 
The word here used— 6xvj3a%ov — oc- 
curs nowhere else in the New Tes- 
tament. It means, properly, dregs ; 
refuse,- what is thrown away as 
worthless ; chaff; offal, or the refuse 
of a table or of slaughtered animals, 
and then filth of any kind. No lan- 
guage could express a more deep 
sense of the utter worthlessness of 
all that external advantages can con- 
fer in the matter of salvation. In 
the question of justification before 
God, all reliance on birth, and blood, 
and external morality, and forms of 
religion, and prayers, and alms, is to 
be renounced, and, in comparison 
with the merits of the great Re- 
deemer, to be esteemed as vile. Such 
were Paul's views, and w^e may re- 
mark that if this was so in his case, 
it should be in ours. Such things 
can no more avail for our salvation 
than they could for his. We can no 
more be justified by them than he 
could. Nor will they do anything 
more in our case to commend us to 
God than they did in his. 

9. And be found in him. That 
is, united to him by a living faith. 
The idea is, that when the investi- 
gations of the great day should take 
place in regard to the ground of sal- 
vation, it might be found that he 
was united to the Redeemer and de- 
pended solely on his merits for sal- 
vation. Comp. Notes on John vi. 56. 
% Not having mine own righteous- 
ness. That is, not relying on that for 
salvation. This was now the great 



is through the faith of Christ, the 
righteousness b which is of God 
by faith : 

& Ro. 1. 17. 3. 21, 22. 

aim of Paul, that it might be found 
at last that he was not trusting to 
his own merits, but to those of the 
Lord Jesus. % Which is of the law. 
See Notes on Rom. x. 3. The 6 right-* 
eousness which is of the law' is that 
which could be obtained by conform- 
ity to the precepts of the Jewish re- 
ligion, such as Paul had endeavour- 
ed to obtain before he became a 
Christian. He now saw that no one 
complied perfectly with the holy law 
of God, and that all dependence on 
such a righteousness was vain. All 
men by nature seek salvation by the 
law. They set up some standard 
which they mean to comply with, 
and expect to be saved by conformity 
to that. With some it is the law of 
honour, with others the law T s of hen 
nesty, with others the law of kind- 
ness and courtesy, and with others 
the law of God. If they comply 
with the requirements of these laws, 
they suppose that they will be safe, 
and it is only the grace of God show- 
ing them how defective their stan- 
dard is, or how far they come from 
complying with its demands, that 
can ever bring them from this dan- 
gerous dependence. Paul in early 
life depended on his compliance with 
the laws of God as he understood 
them, and supposed that he was safe. 
When he was brought to realize his 
true condition, he saw how far short 
he had come of what the law of God 
required, and that all dependence 
on his own works w T as vain, f But 
that which is through the faith of 
Christ. That justification which is 
obtained by believing on the Lord 
Jesus Christ. See Notes on Rom. i. 
17 ; hi. 24 ; iv. 5. ^ Righteousness 
which is of God by faith. Which 
proceeds from God, or of which he 
is the great source and fountain. 



226 



PHILIPPIANS. 



[A. D. 64. 



10 That I may know him, and the power of his resurrection, and 



This may include the following 
things. (1.) God is the author of 
pardon — arid this is a part of the 
righteousness which the man who is 
justified has. (2.) God purposes to 
treat the justified sinner as if he 
had not sinned — and thus his right- 
eousness is of God. (3.) God is the 
source of all the grace that will be 
imparted to the soul, making it really 
holy. In this way, all the righteous- 
ness which the Christian has is " of 
God." The idea of Paul is, that he 
now saw that it was far more desi- 
rable to be saved by righteousness 
obtained from God than by his own. 
That obtained from God was perfect, 
and glorious, and sufficient; that 
which he had attempted to work out 
was defective, impure, and wholly 
insufficient to save the soul. It is 
far more honourable to be saved by 
God than to save ourselves; it is 
more glorious to depend on him 
than to depend on anything that we 
can do. 

10. That I may know him. That 
I may be fully acquainted with his 
nature, his character, his work, and 
with the salvation which he has 
wrought out. It is one of the high- 
est objects of desire in the mind of 
the Christian to know Christ. See 
Notes on Eph. hi. 19. % And the 
power of his resurrection. That is, 
that I may understand and experi- 
ence the proper influence which the 
fact of his resurrection should have 
on the mind. That influence would 
be felt in imparting the hope of im- 
mortality ; in sustaining the soul in 
the prospect of death, by the expect- 
ation of being raised from the grave 
in like manner ; and in raising the 
mind above the world. Rom. vi. 11. 
There is no one truth that will have 
greater power over us, when proper- 
ly believed, than the truth that Christ 
has risen from the dead. His resur- 
rection confirms the truth of the 



christian religion (Notes, 1 Cor. xv.) ; 
makes it certain that there is a fu- 
ture state, and that the dead will 
also rise ; dispels the darkness that 
was around the grave, and shows us 
that our great interests are in the 
future world. The fact that Christ 
has risen from the dead, when fully 
believed, will produce a sure hope 
that we also shall be raised, and will 
animate us to bear trials for his sake, 
with the assurance that we shall be 
raised up as he was. One of the 
things which a Christian ought most 
earnestly to desire is, to feel the 
power of this truth on his soul — that 
his great Redeemer has burst the 
bands of death; has brought life 
and immortality to light, and has 
given us the pledge that our bodies 
shall rise. What trials may we not 
bear with this assurance ? What is 
to be dreaded in death, if this is so 1 
What glories rise to the view when 
we think of the resurrection ! And 
what trifles are all the things which 
men seek here, when compared with 
the glory that shall be ours when we 
shall be raised from the dead ! ^And 
the fellowship of his sufferings. 
That I may participate in the same 
kind of sufferings that he endured ; 
that is, that I may in all things be 
identified with him. Paul wished to 
be just like his Saviour. He felt 
that it was an honour to live as he 
did ; to evince the spirit that he did, 
and to suffer in the same manner. 
All that Christ did and suffered was 
glorious in his view, and he wished 
in all things to resemble him. He 
did not desire merely to share his 
honours and triumphs in heaven, 
but, regarding his whole work as 
glorious, he wished to be wholly con- 
formed to that, and, as far as possi- 
ble, to be just like Christ. Many 
are willing to reign with Christ, but 
they would not be willing to suffer 
with him ; many would be willing to 



A. D. 64.] CHAPTER III. 

the * fellowship of his sufferings, 

alPe. 4. 13. 



227 



being made conformable unto his 
death ; 



wear a crown of glory like him, but 
not the crown of thorns ; many would 
be willing to put on the robes of 
splendour which will be worn in 
heaven, but not the scarlet robe of 
contempt and mockery. They would 
desire to share the glories and tri- 
umphs of redemption, but not its po- 
verty, contempt, and persecution. 
This was not the feeling of Paul. 
He wished in all things to be just 
like Christ, and hence he counted it 
an honour to be permitted to suffer 
as he did. So Peter says, " Rejoice, 
inasmuch as ye are partakers of 
Christ's sufferings." 1 Pet. iv. 13. 
So Paul says (Co!, i. 24) that he re- 
joiced in his sufferings in behalf of 
his brethren, and desired " to fill up 
that which was behind, of the afflic- 
tions of Christ," or that in which he 
had hitherto come short of the afflic- 
tions which Christ endured. The 
idea is, that it is an honour to suffer 
as Christ suffered ; and that the true 
Christian will esteem it a privilege 
to be made just like him, not only in 
glory, but in trial. To do this, is 
one evidence of piety ; and we may 
ask ourselves, therefore, whether 
these are the feelings of our hearts. 
Are we seeking merely the honours 
of heaven, or should we esteem it a 
privilege to be reproached and re- 
viled as Christ was — to have our 
names cast out as his was — to be 
made the object of sport and derision 
as he was — and to be held up to the 
contempt of a world as he was 1 If 
so, it is an evidence that we love 
him ; if not so, and we are merely 
seeking the crown of glory, we 
should doubt whether we have ever 
known anything of the nature of true 
religion, Being made conforma 
ble to his death. In all things, being 
just like Christ — to live as he did, 
and to die as he did. There can be 
no doubt that Paul means to say that 



he esteemed it so desirable to be just 
like Christ, that he would regard it 
as an honour to die in the same man- 
ner. He would rejoice to go with 
him to the cross, and to pass through 
the circumstances of scorn and pain 
which attended such a death. Yet 
how few there are who would be 
willing to die as Christ died, and 
how little would the mass of men re- 
gard it as a privilege and honour ! 
Indeed, it requires an elevated state 
of pious feeling to be able to say that 
it would be regarded as a privilege 
and honour to die like Christ; to 
have such a sense of the loveliness 
of his character in all things, and 
such ardent attachment to him, as to 
rejoice in the opportunity of dying 
as he did ! When we think of dy- 
ing, we wish to have our departure 
made as comfortable as possible. 
We would have our sun go down 
without a cloud. We would wish 
to lie on a bed of down ; we would 
have our head sustained by the kind 
arm of a friend, and not left to fall, 
in the intensity of suffering, on the 
breast ; we would wish to have the 
place where we die surrounded by 
sympathizing kindred, and not by 
those who would mock our dying 
agonies. And, if such is the will of 
God, it is not improper to desire that 
our end may be peaceful and happy; 
but we should also feel, if God should 
order it otherwise, that it would be 
an honour, in the cause of the Re- 
deemer, to die amidst reproaches— 
to be led to the stake, as the martyrs 
have been — or to die, as our Master 
did, on a cross. They who are most 
like him in the scenes of humiliation 
here, will be most like him in the 
realms of glory. 

11. If by any means. Implying, 
that he meant to make use of the 
most strenuous exertions to obtain 
the object. If I might attain unto, 



228 



PHILIPPIANS. 



[A. D. 64 



11 If by any means I might ° 
attain unto the resurrection of the 
dead. 

a Ac. 26. 7. 



I may come to, or may secure this 
object. If The resurrection of the 
dead. Paul believed that all the 
dead would be raised (Acts xxiv. 15 : 
xxvi. 6-— 8) ; and in this respect he 
would certainly attain to the resur- 
rection of the dead, in common with 
all mankind. But the phrase, 'the 
resurrection of the dead,' also might 
be used, in a more limited sense, to 
denote the resurrection of the right- 
eous as a most desirable object; and 
this might be secured by effort. It 
was this which Paul sought— this for 
which he strove — 'this that was so 
bright an object in his eye that it 
was to be secured at any sacrifice. 
To rise with the saints; to enter 
with them into the blessedness of the 
heavenly inheritance, was an object 
that the apostle thought was worth 
every effort which could be made. 
The doctrine of the resurrection was, 
in his view, that which distinguished 
the true religion, and which made it 
of such inestimable value (Acts xxvi. 
6, 7; xxiii. 6. 1 Cor. xv.); and he 
sought to participate in the full ho- 
nour and glory of such a resurrec- 
tion. 

12. Not as though I had already 
attained. This verse and the two 
following are full of allusions to the 
Grecian races, and it will illustrate 
the whole passage to insert a cut re- 
presenting a Grecian foot-race. We 
shall thus have the image before us 
which probably the apostle had in his 
eye when he penned the passage. 
(See opposite page.) "The word 
rendered 4 attained' signifies, to have 
arrived at the goal and won the 
prize, but without having as yet re- 
ceived it." Pict. Bib. The mean- 
ing here is, I do not pretend to have 
attained to what I wish or hope to 



12 Not as though I had already 
attained, either were already per- 
fect : b but I follow after, if that I 

b He. 12. 23, 



be, He had indeed been converted ; 
he had been raised up from the death 
of sin ; he had been imbued with 
spiritual life and peace ; but there 
was a glorious object before him 
which he had not yet received. 
There was to be a kind of resurrec- 
tion which he had not arrived at. It 
is possible that Paul here may have 
had his eye on an error which pre- 
vailed to some extent in the early 
church, that 'the resurrection was 
already past' (2 Tim. ii. 18), by 
which the faith of some had been 
perverted. How far this error had 
spread, or on what it was founded, is 
not now known; but it is possible 
that it might have found advocates 
extensively in the churches. Paul 
says, however,, that he entertained 
no such opinion. He looked forward 
to a resurrection which had not yet 
occurred. He anticipated it as a 
glorious event yet to come, and he 
purposed to secure it by every effort 
which he could make. % Either 
were already perfect. This is a dis- 
tinct assertion of the apostle Paul 
that he did not regard himself as a 
perfect man. He had not reached 
that state where he was free from 
sin. It is not indeed a declaration 
that no one was perfect, or that no 
one could be in this life ; but it is a 
declaration that he did not regard 
himself as having attained to it. 
Yet who can urge better claims to 
having attained perfection than Paul 
could have done ? Who has sur- 
passed him in love, and zeal, and 
self-denial, and true devotedness to 
the service of the Redeemer 1 Who 
has more elevated views of God, and 
of the plan of salvation 1 Who prays 
more, or lives nearer to God than he 
did] That must be extraordinary 



230 



may apprehend that for which 



PHILIPPIANS. [A. D. 64 

also I am apprehended of Christ 
Jesus. 



piety which surpasses that of the 
apostle Paul ; and he who lays claim 
to a degree of holiness which even 
Paul did not pretend to, gives little 
evidence that he has any true know- 
ledge of himself, or has ever been 
imbued with the true humility which 
the gospel produces. It should be 
observed, however, that many critics, 
as Bloomfield, Koppe, Rosenmuller, 
Robinson (Lex.), Clarke, the editor 
of the Pictorial Bible, and others, 
suppose the word here used — tsteioco 
— not to refer to moral or christian 
perfection, but to be an allusion to 
the games that were celebrated in 
Greece, and to mean that he had not 
comp]eted his course and arrived at 
the goal, so as to receive the prize. 
According to this, the sense would 
be, that he had not yet received the 
crown which he aspired after as the 
result of his efforts in this life. It 
is of importance to understand pre- 
cisely what he meant by the decla- 
ration here ; and, in order to this, it 
will be proper to look at the meaning 
of the word elsewhere in the New 
Testament. The word properly 
means, to complete, to make perfect, 
so as to be full, or so that nothing 
shall be wanting. In the New Tes- 
tament it is used in the following 
places, and is translated in the fol- 
lowing manner : It is rendered fid- 
filled in Luke ii. 23. John xix. 28 : 
perfect, and perfected, in Luke xiii. 
32. John xvii. 23. 2 Cor. xii. 9. 
Phil. iii. 12. Heb. ii. 10; v. 9; vii. 
19; ix. 9; x. 1. 14; xi. 40; xii. 23. 
James ii. 22. 1 John ii. 5 ; iv. 12. 
17, 18 : finish, and finished, John v. 
36. Acts xx. 24 : and consecrated, 
Heb. vii. 28. In one case (Acts xx. 
24), it is applied to a race or course 
that is run — ' That I might finish my 
course with joy ;' but this is the only 
instance, unless it be in the case be- 
fore us. The proper sense of the 



word is that of bringing to an end, 
or rendering complete, so that no- 
thing shall be wanting. The idea 
of Paul evidently is, that he had not 
yet attained that which would be the 
completion of his hopes. There was 
something which he was striving 
after, which he had not obtained, and 
which was needful to render him 
perfect, or complete. He lacked 
now what he hoped yet to attain to ; 
and that which he lacked may refer 
to all those things which were want- 
ing in his character and condition 
then, which he expected to secure in 
the resurrection. What he would 
then obtain, would be — perfect free- 
dom from sin, deliverance from trials 
and temptations, victory over the 
grave, and the possession of immor- 
tal life. As those things were need- 
ful in order to the completion of his 
happiness, we may suppose that he 
referred to them now, when he says 
that he was not yet ' perfect' This 
word, therefore, while it will em- 
brace an allusion to moral character, 
need not be understood of that only, 
but may include all those things 
which were necessary to be observed 
in order to his complete felicity. 
Though there may be, therefore, an 
allusion in the passage to the Gre- 
cian foot-races (comp. the cut above,) 
yet still it would teach that he did 
not regard himself as in any sense 
perfect. In all respects, there were 
things wanting to render his charac- 
ter and condition complete, or what 
he desired they might ultimately be. 
The same is true of all Christians 
now. We are imperfect in our mo- 
ral and religious character, in our 
joys, in our condition. Our state 
here is far different from that which 
will exist in heaven ; and no Chris- 
tian can say, any more than Paul 
could, that he has obtained that 
which is requisite to the completion 



A. D. 64.] CHAPI 

13 Brethren, I count not my- 

or perfection of his character and 
condition. He looks for something 
brighter and purer in the world be- 
yond the grave. Though, therefore, 
there may be — as I think the con- 
nection and phraseology seem to de- 
mand — a reference to the Grecian 
games, yet the sense of the pas- 
sage is not materially varied. It 
was still a struggle for the crown of 
perfection — a crown which the apos- 
tle says he had not yet obtained. 
■J But I follow after. I pursue the 
object, striving to obtain it. The 
prize was seen in the distance, and 
he diligently sought to obtain it. 
There is a reference here to the 
Grecian races, and the meaning is, 
* I steadily pursue my course.' Comp. 
Notes on 1 Cor. ix. 24. IT If that I 
may apprehend. If I may obtain, or 
reach, the heavenly prize. There 
was a glorious object in view, and he 
made most strenuous exertions to ob- 
tain it. The idea in the word 'ap- 
prehend' is that of taking hold of, or 
of seizing suddenly and with eager- 
ness ; and, since there is no doubt of 
its being used in an allusion to the 
Grecian foot-races, it is not improba- 
ble that there is a reference to the 
laying hold of the pole or post which 
marked the goal, by the racer who 
had outstripped the other competi- 
tors, and who, by that act, might 
claim the victory and the reward. 
See the cut above. IT That for which 
also I am apprehended of Christ 
Jesus. By Christ Jesus. The idea 
is, that he had been called into the 
service of the Lord Jesus, with a 
view to the obtaining of an important 
object. He recognised (1.) the fact 
that the Lord Jesus had, as it were, 
laid hold on him, or seized him with 
eagerness or suddenness, for so the 
word used here — xorfs%r$%rp> — means 
(comp. Mark ix. 18. John viii. 3, 4 ; 
xii. 35. 1 Thess. v. 4) ; and (2.) the 
fact that the Lord Jesus had laid 



ER HI. 231 

self to have apprehended: but 

hold on him, with a view to his ob- 
taining the prize. He had done it 
in order that he might obtain the 
crown of life, that he might serve 
him faithfully here, and then be re- 
warded in heaven. We may learn, 
from this, (1.) That Christians are 
seized, or laid hold on, when they 
are converted, by the power of Christ, 
to be employed in his service. (2.) 
That there is an object or purpose 
which he has in view. He designs 
that they shall obtain a glorious prize, 
and he 4 apprehends' them with re- 
ference to its attainment. (3.) That 
the fact that Christ has called us into 
his service with reference to such an 
object, and designs to bestow the 
crown upon us, need not and should 
not dampen our exertions, or dimi- 
nish our zeal. It should rather, as 
in the case of Paul, excite our ar- 
dour, and urge us forward. We 
should seek diligently to gain that, 
for the securing of which, Christ has 
called us into his service. The fact 
that he has thus arrested us in our 
mad career of sin ; that he has by 
his grace constrained us to enter into 
his service, and that he contemplates 
the bestowment upon us of the im- 
mortal crown, should be the highest 
motive for effort. The true Chris- 
tian, then, who feels that heaven is 
to be his home, and who believes that 
Christ means to bestow it upon him, 
will make the most strenuous efforts 
to obtain it. The prize is so beauti- 
ful and glorious, that he will exert 
every power of body and soul that it 
may be his. The belief, therefore, 
that God means to save us, is one of 
the highest incentives to effort in the 
cause of religion. 

13. Brethren, I count not myself 
to have apprehended. That is, to 
have obtained that for which I have 
been called into the service of the 
Redeemer. There is something 
which I strive after which I have not 



232 

this one thing / do 9 forgetting ° 
those things which are behind, 

a Ps. 45. 10. He. 6. 1. 

yet gained. This statement is a con- 
firmation of the opinion that in the 
previous verse, where he says that 
he was not ' already perfect,' he in- 
cludes a moral perfection, and not 
merely the obtainment of the prize 
or reward; for no one could sup- 
pose that he meant to be under- 
stood as saying that he had obtained 
the crown of glory. IT This one 
thing I do. Paul had one great aim 
and purpose of life. He did not at- 
tempt to mingle the world and reli- 
gion, and to gain both. He did not 
seek to obtain wealth and salvation 
too ; or honour here and the crown 
of glory hereafter, but he had one 
object, one aim, one great purpose 
of soul. To this singleness of pur- 
pose he owed his extraordinary at- 
tainments in piety, and his uncom- 
mon success as a minister. A man 
will accomplish little who allows his 
mind to be distracted by a multipli- 
city of objects. A Christian will 
accomplish nothing who has not a 
single great aim and purpose of soul. 
That purpose should be to secure the 
prize, and to renounce everything 
that would be in the way to its at- 
tainment Let us then so live that 
we may be able to say, that there is 
one great object which we always 
have in view, and that w T e mean to 
avoid everything which would inter- 
fere with that. Forgetting- those 
things which are behind. There is 
an allusion here undoubtedly to the 
Grecian races. One running to se- 
cure the prize would not stop to look 
behind him to see how much ground 
he had run over, or who of his com- 
petitors had fallen or lingered in the 
way. He would keep his eye stead- 
ily on the prize, and strain every 
nerve that he might obtain it. If 
his attention was diverted for a mo- 
ment from that, it would hinder his 



[A. D. 64. 

and reaching forth unto those 
things which are before, 



flight, and might be the means of 
his losing the crown. See cut on 
page 229. So the apostle says it 
was with him. He looked onward 
to the prize. He fixed the eye in- 
tently on that. It was the single 
object in his view, and he did not 
allow his mind to be diverted from 
that by anything-— -not even by the 
contemplation of the past. He did 
not stop to think of the difficulties 
which he had overcome, or the trou- 
bles which he had met, but he 
thought of what was yet to be ac- 
complished. This does not mean 
that he would not have regarded a 
proper contemplation of the past life 
as useful and profitable for a Chris- 
tian (com p. Notes on Eph. ii. 11), 
but that he would not allow any re- 
ference to the past to interfere with 
the one great effort to w T in the prize, 
It may be, and is, profitable for a 
Christian to look over the past mer- 
cies of God to his soul, in order to 
awaken emotions of gratitude in the 
heart, and to think of his shortcom- 
ings and errors, to produce penitence 
and humility. But none of these 
things should be allowed for one mo- 
ment to divert the mind from the 
purpose to win the incorruptible 
crown. And it may be remarked in 
general, that a Christian will make 
more rapid advances in piety by 
looking forward than by looking 
backward. Forward we see every- 
thing to cheer and animate us — the 
crown of victory, the joys of hea- 
ven, the society of the blessed — the 
Saviour beckoning to us and encour- 
aging us. Backward, we see every- 
thing to dishearten and to humble. 
Our own unfaithfulness ; our cold- 
ness, deadness, and dulness ; the lit- 
tle zeal and ardour which we have, 
all are fitted to humble and discour- 
age. He is the most cheerful Chris- 



PHILIPPIANS. 



A. D. 64.] 



CHAPTER III. 



233 



14 I press a toward the mark 
for the prize of the high * calling 
of God in Christ Jesus. 

a 1 Co. 9. 24. He. 12. 1. b He. 3. 1. 



tian who looks onward, and who 
keeps heaven always in view; he 
who is accustomed much to dwell 
on the past, though he may be a true 
Christian, will be likely to be melan- 
choly and dispirited, to be a recluse 
rather than a warm-hearted and ac- 
tive friend of the Saviour. Or if 
he looks backward to contemplate 
what he has done — the space that 
he has run over — the difficulties 
which he has surmounted — and his 
own rapidity in the race, he will be 
likely to become self-complacent and 
self-satisfied. He will trust in his 
past endeavours, and feel that the 
prize is now secure, and will relax 
his future efforts. Let us then look 
onward. Let us not spend our time 
either in pondering the gloomy past, 
and our own unfaithfulness, or in 
thinking of what we have done, and 
thus becoming puffed up with self- 
complacency; but let us keep the 
eye steadily on the prize, and run 
the race as though we had just com- 
menced it. ^ And reaching forth. 
As one does in a race. IT Unto those 
things which are before. Before 
the racer there was a crown or gar- 
land to be bestowed by the judges 
of the games. Before the Christian 
there is the crown of glory, the eter- 
nal reward of heaven. There is the 
favour of God, victory over sin and 
death, the society of the redeemed 
and of angelic beings, and the assur- 
ance of perfect and eternal freedom 
from all evil. These are enough to 
animate the soul, and to urge it on 
with ever-increasing vigour in the 
christian race. 

14. / press toward the mark. As 
he who was running a race did. 
The ' mark'' means properly the ob- 
ject set up at a distance at which 
20* 



15 Let us therefore, as many 
as be perfect, c be thus d minded : 
and if in any thing ye be other- 

c 1 Co. 2. 6. d Ga. 5. 10. 



one looks or aims, and hence the 
goal, or post which was set up at 
the end of a race-course, and which 
was to be reached in order that the 
prize might be won. Here it means 
that which is at the end of the Chris- 
tian race — in heaven. ^ For the 
prize. The prize of the racer was 
a crown or garland of olive, laurel, 
pine, or apple. See Notes on 1 Cor. 
ix. 24. The prize of the Christian 
is the crown that is incorruptible in 
heaven. ^ Of the high calling of 
God. Which is the end or result 
of that calling. God has called us 
to great and noble efforts; to a ca- 
reer of true honour and glory ; to 
the obtainment of a bright and im- 
perishable crown. It is a calling 
which is 4 high,' or upward — (aw) — 
that is, which tends to the skies. 
The calling of the Christian is from 
heaven, and to heaven. Comp. Prov. 
xv. 24. He has been summoned by 
God through the gospel of the Lord 
Jesus to secure the crown. It is 
placed before and above him in hea- 
ven. It may be his, if he will not 
faint or tire or look backward. It 
demands his highest efforts, and it 
is worth all the exertions which a 
mortal can make even in the longest 
life. 

15. Let us, therefore, as many as 
be perfect. See Notes on ver. 12. 
Or, rather, those who would be per- 
fect ; or who are aiming at perfec- 
tion. It can hardly be supposed that 
the apostle would address them as 
already perfect, when he had just 
said of himself that he had not at- 
tained to that state. But those 
whom he addressed might be sup- 
posed to be aiming at perfection, and 
he exhorts them, therefore, to have 
the same spirit that he himself had, 



234 



PHILXPPIANS. 



[A. D. 64. 



wise minded, God shall reveal 
even this unto you. 

16 Nevertheless, whereto we 



and to make the same efforts which 
he himself put forth. % Be thus 
minded. That is, be united in the 
effort to obtain the prize, and to be- 
come entirely perfect. ' Let them 
put forth the same effort which I do, 
forgetting what is behind, and press- 
ing forward to the mark.' IT And 
if in anything ye be otherwise mind- 
ed. That is, if there were any 
among them who had not these ele- 
vated views and aims, and who had 
not been brought to see the neces- 
sity of such efforts, or who had not 
learned that such high attainments 
were possible. There might be those 
among thern who had been very im- 
perfectly instructed in the nature of 
religion; those who entertained 
views which impeded their progress, 
and prevented the simple and earn- 
est striving for salvation which Paul 
was enabled to put forth. He had 
laid aside every obstacle ; renounced 
all the Jewish opinions which had 
impeded his salvation, and had now 
one single aim — that of securing the 
prize. But there might be those 
who had not attained to these views, 
and who were still impeded and em- 
barrassed by erroneous opinions. 
IT God shall reveal even this unto 
you. He will correct your errone- 
ous opinions, and disclose to you the 
importance of making this effort for 
the prize. This is the expression 
of an opinion, that to those who were 
sincere and true Christians, God 
would yet make a full revelation of 
the nature of religion, or would lead 
them on so that they would fully un- 
derstand it. They who are acquaint- 
ed with religion at all, or who have 
been truly converted, God will teach 
and guide until they shall have a full 
understanding of divine things. 



have already attained, let us walk 
by the same rule, ° let us mind 
the same thing. 

a Ga. 6. 16. 



16. Nevertheless, whereto ive have 
already attained, let us walk by the 
same rule. This is a most wise and 
valuable rule, and a rule that would 
save much difficulty and contention 
in the church, if it were honestly 
applied. The meaning is this, that 
though there might be different de- 
grees of attainment among Chris- 
tians, and different views on many 
subjects, yet there were points in 
which all could agree ; there were 
attainments which they all had made, 
and in reference to them they should 
walk in harmony and love. It might 
be that some had made much greater 
advances than others. They had 
more elevated views of religion; 
they had higher knowledge; they 
were nearer perfection. Others had 
had less advantages of education and 
instruction, had had fewer opportu- 
nities of making progress in the di- 
vine life, and would less understand 
the higher mysteries of the christian 
life. They might not see the truth 
or propriety of many things which 
those in advance of them would see 
clearly. But it was not worth while 
to quarre] about these things. There 
should be no angry feeling, and no 
fault-finding on either side. There 
were many things in which they 
could see alike, and where there 
were no jarring sentiments. In 
those things they could walk harmo- 
niously ; and they who were in ad- 
vance of others should not complain 
of their less informed brethren as 
lacking all evidence of piety; nor 
should those who had not made such 
advances complain of those before 
them as fanatical, or as disposed to 
push things to extremes. They 
who bad the higher views should, as 
Paul did, believe that God will yet 



A. D. 64] 



CHAPTER III. 



235 



17 Brethren, be followers ° to- 
gether of me, and mark them 

a 1 Th. 1. 6. 



communicate them to the church at 
large, and in the mean time should 
not denounce others ; and those who 
had less elevated attainments should 
not censure their brethren as wild 
and visionary. There were common 
grounds on which they might unite, 
and thus the harmony of the church 
would be secured. No better rule 
than this could be applied to the sub- 
jects of inquiry which spring up 
among Christians respecting tempe- 
rance, slavery, moral reform, and the 
various doctrines of religion ; and, if 
this rule had been always observed, 
the church would have been always 
saved from harsh contention and 
from schism. If a man does not see 
things just as I do, let me try with 
mildness to 'teach' him, and let me 
believe that, if he is a Christian, God 
will make this known to him yet; 
but let me not quarrel with him, for 
neither of us would be benefited by 
that, nor would the object be likely 
to be attained. In the mean time, 
there are many things in which we 
can agree. In them let us work to- 
gether, and strive, as far as we can, 
to promote the common object. Thus 
w T e shall save our temper, give no 
i occasion to the world to reproach us, 
and be much more likely to come to- 
gether in all our views. The best 
way to make true Christians harmo- 
nious is, to labour together in the 
common cause of saving souls. As 
far as we can agree, let us go and 
labour together ; and where we can- 
not yet, let us 4 agree to differ.' We 
shall all think alike by-and-by. 

17. Brethren, be followers toge- 
ther of me. That is, live as I do. 
A minister of the gospel, a parent, 
- or a Christian of any age or condi- 
tion, ought so to live that he can re- 
fer to his own example, and exhort 
others to imitate the course of life 



which walk so, as ye have us h for 
an ensample. 

b 1 Pe. 5. 3. 



which he had led. Paul could do 
this without ostentation or impropri- 
ety. They knew that he lived so 
as to be a proper example for others ; 
and he knew that they would feel 
that his life had been such that there 
would be no impropriety in his refer- 
ring to it in this manner. But, alas ! 
how few are there who can safely 
imitate Paul in this ! % And mark 
them which walk so, as ye have us for 
an ensample. There were those in 
the church who endeavoured to live 
as he had done, renouncing all con- 
fidence in the flesh, and aiming to 
win the prize. There were others, 
it would seem, who were actuated 
by different views. See ver. 18. 
There are usually two kinds of pro- 
fessing Christians in every church — 
those who imitate the Saviour, and 
those who are worldly and vain. 
The exhortation here is, to 'mark' 
—that is, to observe with a view to 
imitate — those who lived as the 
apostles did. We should set before 
our minds the best examples, and 
endeavour to imitate the most holy 
men. A worldly and fashionable 
professor of religion is a very bad 
example to follow; and, especially, 
young Christians should set before 
their minds for imitation, and asso- 
ciate with, the purest and most spi- 
ritual members of the church. Our 
religion takes its form and complex- 
ion much from those with whom we 
associate ; and he will usually be the 
most holy man who associates with 
the most holy companions. 

18. For many walk. Many live, 
the christian life being often in the 
Scriptures compared with a journey. 
In order to induce them to imitate 
those who were the most holy, the 
apostle says that there were many, 
even in the church, whom it would 
not be safe for them to imitate. He 



236 



PHILIPPIANS. 



[A. D. 64. 



18 (For many walk, of whom 
I have told you often, and now 
tell you even weeping, that they 

evidently here refers mainly to the 
church at Philippi, though it maybe 
that he meant to make the declara- 
tion general, and to say that the 
same thing existed in other churches. 
There has not probably been any 
time yet in the christian church 
when the same thing might not be 
said. % Of whom I have told you 
often. When he preached in Phi- 
lippi. Paul was not afraid to speak 
of church-members when they did 
wrong, and to warn others not to 
imitate their example. He did not 
attempt to cover up or excuse guilt 
because it was in the church, or to 
apologize for the defects and errors 
of those who professed to be Chris- 
tians, The true way is, to admit 
that there are those in the church 
who do not honour their religion, and 
to warn others against' following 
their example. But this fact does 
not make religion any the less true 
or valuable, any more than the fact 
that there is counterfeit money 
makes all money bad, or makes ge- 
nuine coin of no value. ^And now 
tell you even weeping. This is the 
true spirit w T ith which to speak of 
the errors and faults of Christians. 
It is not to go and blazon their incon- 
sistencies abroad. It is not to find 
pleasure in the fact that they are in- 
consistent. It is not to reproach re- 
ligion on that account, and to say 
that all religion is false and hollow, 
and that all professors are hypocrites. 
We should rather speak of the fact 
with tears ; for, if there is any thing 
that should make us weep, it is, that 
there are those in the church who 
are hypocrites, or who dishonour 
their profession. We should w T eep, 
(1.) because they are in danger of 
destroying their own souls; (2.) be- 
cause they are destined to certain 
disappointment when they come to 



are the enemies a of the cross of 
Christ ; 

a Ga. 1. 7. 6. 12. 



appear before God ; and (3.) because 
they injure the cause of religion, and 
give occasion to the 4 enemies of the 
Lord to speak reproachfully.' He 
who loves religion, will weep over 
the inconsistencies of its friends ; he 
who does not, will exult and triumph. 

That they are the enemies of the 
cross of Christ. The 'cross' was 
the instrument of death on which 
the Redeemer died to make atone- 
ment for sin. As the atonement 
made by Christ for sin is that which 
peculiarly distinguishes his religion 
from all others, the ' cross' comes to 
be used to denote his religion ; and 
the phrase here means, that they 
were the enemies of his religion, or 
were strangers to the gospel. It is 
not to be supposed that they were 
open and avowed enemies of the 
cross, or that they denied that the 
Lord Jesus died on the cross to make 
an atonement. The characteristic 
of those persons mentioned in the 
following verse is, rather, that they 
w T ere living in a manner which 
showed that they were strangers to 
his pure gospel. An immoral life is 
enmity to the cross of Christ ; for he 
died to make us holy. A life where 
there is no evidence that the heart 
is renewed, is enmity to the cross ; 
for he died that we might be renew- 
ed. They are the enemies of the 
cross, in the church, (1.) who have 
never been born again; (2.) who are 
living in the indulgence of known 
sin; (3.) who manifest none of the 
peculiarities of those who truly love 
him ; (4.) who have a deeper interest 
in worldly affairs than they have in 
the cause of the Redeemer; (5.) 
whom nothing can induce to give up 
their worldly concerns when God 
demands it ; (6.) who are opposed to 
all the peculiar doctrines of Christ 
tianity ; and (7.) who are opposed 



A. D. 64.] 



CHAPTER III. 



23? 



19 Whose end a is destruction, 
whose God 6 is their belly, and 
whose glory c is in their shame, 
who mind earthly things.) 

«2Co. 11. 15. 2 Pe. 2 1. 

b 1 Ti. 6. 5. c Hos. 4. 7. 

to ail the peculiar duties of religion, 
or who live in the habitual neglect 
of them. It is to be feared that at 
all times there are such enemies of 
the cross in the church, and the lan- 
guage of the apostle implies that it 
is a proper subject of grief and tears. 
He wept over it, and so should we. 
It is from this cause that so much 
injury is done to the true religion in 
the world. One secret enemy in a 
camp may do more harm than fifty 
men who are open foes ; and a single 
unholy or inconstant member in a 
church may do much more injury 
than many men who are avowedly 
opposed to religion. It is not by in- 
fidels, and scoffers, and blasphemers, 
so much, that injury is done to the 
cause of religion ; it is by the unholy 
lives of its professed friends—the 
worldliness, inconsistency, and want 
of the proper spirit of religion, among 
those who are in the church. Nearly 
all the objections that are made to 
religion are from this quarter ; and, 
if this objection were taken away, 
the religion of Christ would soon 
spread its triumphs around the globe. 

19. Whose end is destruction. 
That is, as they have no true reli- 
gion, they must perish in the same 
manner as all sinners. A mere pro- 
fession will not save them. Unless 
they are converted, and become the 
true friends of the cross, they cannot 
enter heaven, f Whose God is their 
belli/. Who worship their own ap- 
petites ; or who live not to adore and 
honour God, but for self-indulgence 
and sensual gratifications. See Rom. 
xvi. 18. f And whose glory is in 
their shame. That is, they glory in 
things of which they ought to be 
ashamed. They indulge in modes 



20 For our conversation d is in 
heaven; from whence also we 
look 6 for the Saviour, the Lord 
Jesus Christ ; 

d Ep. 2. 6, 19. e He. 9. 28. 



of living which ought to cover them 
with confusion, fl" Who mind earth- 
ly things. That is, whose hearts 
are set on earthly things, or who live 
to obtain them. Their attention is 
directed to honour, gain, or pleasure, 
and their chief anxiety is that they 
may secure these objects. This is 
mentioned as one of the character- 
istics of enmity to the cross of Christ; 
and if this be so, how many are there 
in the church now who are the real 
enemies of the cross! How many 
professing Christians are there who 
regard little else than worldly things ! 
How many who live only to acquire 
wealth, to gain honour, or to enjoy 
the pleasures of the world ! How 
many are there who have no interest 
in a prayer-meeting, in a Sabbath- 
school, in religious conversation, and 
in the advancement of true religion 
on the earth ! These are the real 
enemies of the cross. It is not so 
much those who deny the doctrines 
of the cross, as it is those who oppose 
its influence on their hearts ; not so 
much those who live to scoff and de- 
ride religion, as it is those who 4 mind 
earthly things,' that injure this holy 
cause in the world. 

20. For our conversation is in 
heaven. That is, this is true of all 
who are sincere Christians. It is a 
characteristic of Christians, in con- 
tradistinction from those who are 
the ' enemies of the cross,' that their 
conversation is in heaven. The word 
4 conversation' we now apply almost 
entirely to oral discourse. It for- 
merly, however, meant conduct in 
general, and it is usually employed 
in this sense in the Scriptures. See 
Notes on ch. i. 27, where the verb 
occurs, from which the noun here is 



238 



PHILIPPIANS. 



[A. D. 64. 



derived. The word here used — 1 
rto^Vft^a — is found nowhere else in 
the New Testament. It properly 
means, any public measure, admin- 
istration of the state, the manner in 
which the affairs of a state are ad- 
ministered ; and then the state itself, 
the community, commonwealth, those 
who are bound under the same laws, 
and associated in the same society. 
Here it cannot mean that their ' con- 
versation,' in the sense of discourse 
or talking, was in heaven ; nor that 
their 4 conduct' was in heaven — for 
this would convey no idea, and the 
original word does not demand it; 
but the idea is, that they were hea- 
venly citizens, or citizens of the hea- 
venly world, in contradistinction 
from a worldly community. They 
were governed by the laws of hea- 
ven ; they were a community asso- 
ciated as citizens of that world, and 
expecting there to dwell. The idea 
is, that there are two great commu- 
nities in the universe — that of the 
world, and that of heaven ; that gov- 
erned by worldly laws and institu- 
tions, and that by the laws of hea- 
ven; that associated for worldly 
purposes, and that associated for hea- 
venly or religious purposes ; and that 
the Christian belonged to the latter, 
— the enemy of the cross, though in 
the church, belonged to the former. 
Between true Christians, therefore, 
and others, there is all the difference 
-which arises from belonging to dif- 
ferent communities ; being bound to- 
gether for different purposes; sub- 
ject to different laws; and altoge- 
ther under a different administra- 
tion. There is more difference be- 
tween them than there is between 
the subjects of two earthly govern- 
ments. Comp. Notes on Eph. ii. 6. 
19. From whence also we look 
for the Saviour. From heaven. 
That is, it is one of the characteris- 
tics of the Christian that he believes 
that the Lord Jesus will return from 
heaven, and that he looks and waits 



for it. Other men do not believe 
this (2 Pet. iii. 4), but the Christian 
confidently expects it. His Saviour 
has been taken away from the earth, 
and is now in heaven, but it is a great 
and standing article of his faith that 
that same Saviour will again come, 
and take the believer to himself. See 
Notes on John xiv. 2, 3. 1 Thess. iv. 
14. This was the firm belief of the 
early Christians, and this expecta- 
tion with them was allowed to exert 
a constant influence on their hearts 
and lives. It led them (1.) to desire 
to be prepared for his coming ; (2.) 
to feel that earthly affairs were of 
little importance, as the scene here 
was soon to close ; (3.) to live above 
the world, and in the desire of the 
appearing of the Lord Jesus. This 
was one of the elementary doctrines 
of their faith, and one of the means 
of producing deadness to the world 
among them; and among the early 
Christians there was, perhaps, no 
doctrine that was more the object 
of firm belief, and the ground of 
more delightful contemplation, than 
that their ascended Master would 
return. In regard to the certainty 
of their belief on this point, and the 
effect which it had on their minds, 
see the following texts of the New 
Testament. Matt xxiv. 42. 44. 
Luke xii. 37. John xiv. 3. Acts i. 
11. 1 Cor. iv. 5. Col. iii. 4. 1 
Thess. ii. 19. 2 Thess. ii. 1. Heb. x. 
37. James v. 7, 8. 1 John iii. 2. Pvev. 
xxii. 7. 12. 20. It may be asked, 
with great force, whether Chris- 
tians in general have now any such 
expectation of the second appear- 
ing of the Lord Jesus, or whether 
they have not fallen into the dan- 
gerous error of prevailing unbelief, 
so that the expectation of his com- 
ing is allowed to exert almost no 
influence on the soul. In the pas- 
sage before us, Paul says that it was 
one of the distinct characteristics of 
Christians that they looked for the 
coming of the Saviour from heaven. 



A. D. 64.] 



CHAPTER III. 



239 



21 Who shall change a our vile 
body, that it may be fashioned like 
unto his glorious body, according 

a 1 Co. 15. 43, Sec. 1 Jno. 3. 2. 

They believed that he would return. 
They anticipated that important ef- 
fects would follow to them from his 
second coming. So we should look. 
There may be, indeed, a difference 
of opinion about the time when he 
will come, and about the question 
whether he will come to reign ' lite- 
rally, on the earth — but the fact that 
Christ will return to our world is 
common ground on which all Chris- 
tians may meet, and is a fact which 
should be allowed to exert its full 
influence on the heart. It is a glo- 
rious truth — for what a sad world 
would this be, and what a sad pros- 
pect would be before the Christian, 
if the Saviour were never to come 
to raise his people from their graves, 
and to gather his redeemed to him- 
self! The fact that lie will come 
is identified with all our hopes. It 
is fitted to cheer us in trial ; to guard 
us in temptation ; to make us dead 
to the world ; to lead us to keep the 
eye turned toward heaven. 

21. Who shall change our vile 
body. Comp. Notes on 1 Cor. xv. 
The original words, which are here 
rendered ' vile body,' properly mean 
4 the body of humiliation ;' that is, 
our humble body. It refers to the 
body as it is in its present state, as 
subject to infirmities, disease, and 
death. It is different far from what 
it was when man was created, and 
from what it will be in the future 
world. Paul says that it is one of 
the objects of the christian hope and 
expectation, that this body, so sub- 
ject to infirmities and sicknesses, 
will be changed. IT That it may be 
fashioned like unto his glorious 
body. Gr., « The body of his glory 
that is, the body which lie has in his 
glorified state. What change the 
body of the Redeemer underwent 



to the working * whereby he is 
able even c to subdue all things 
unto himself. 

b Ep. 1. 19. c 1 Co. 15. 26, 27. 

when he ascended to heaven, we are 
not informed,-— nor do we know what 
is the nature, size, appearance, or 
form of the body which he now has. 
It is certain that it is adapted to the 
glorious world where he dwells; 
that it has none of the infirmities to 
which it was liable when here ; that 
it is not subject, as here, to pain or 
death ; that it is not sustained in the 
same manner. The body of Christ 
in heaven is of the same nature as 
the bodies of the saints will be in 
the resurrection, and which the apos- 
tle calls 'spiritual bodies,' (Notes, 
1 Cor. xv. 44) ; and it is doubtless ac- 
companied with all the circumstances 
of splendour and glory which are 
appropriate to the Son of God. The 
idea here is, that it is the object of 
the desire and anticipation of the 
Christian, to be made just like Christ 
in all things. He desires to resem- 
ble him in moral character here, and 
to be like him in heaven. Nothing 
else will satisfy him but such con- 
formity to the Son of God ; and when 
he shall resemble him in all things, 
the wishes of his soul will all be met 
and fulfilled. ^ According to the 
ivorking, &c. That is, such a change 
demands the exertion of vast power. 
No creature can do it. But there is 
One who has power intrusted to him 
over all things, and he can effect 
this great transformation in the bo- 
dies of men. Comp. 1 Cor. xv, 26, 
27. He can mould the mind and 
the heart to conformity to his own 
image, and thus also he can trans- 
form the body so that it shall resem- 
ble his. Every thing he can make 
subject to his will. (Notes on Matt, 
xxviii. 18. John xvii. 2.) And he 
that has this power can change our 
humbled and debased bodies, so that 
they shall put on the glorious appear- 



240 



PHILIPPIANS. 



[A. D. 64. 



ance and form of that of the Son of 
God himself. What a contrast be- 
tween our bodies here— frail, feeble, 
subject to sickness, decay, and cor- 
ruption — and the body as it will be 
in heaven! And what a glorious 
prospect awaits the weak and dying 
believer, in the future world ! 

REMARKS. 

1. It is a privilege of the Chris- 
tian to rejoice. Ver. 1. He has more 
sources of real joy than any other 
persons. See 1 Thess. v. 16. He 
has a Saviour in whom he may al- 
ways find peace ; a God whose cha- 
racter he can always contemplate 
with pleasure ; a heaven to look for- 
ward to where there is nothing but 
happiness ; a Bible that is full of pre- 
cious promises, and at all times the 
opportunity of prayer, in which he 
may roll all his sorrows on the arms 
of an unchanging friend. If there 
is any one on earth who ought to be 
happy, it is the Christian. 

2. The Christian should so live as 
to leave on others the impression 
that religion produces happiness. 
In our intercourse with our friends, 
we should show them that religion 
does not cause sadness or gloom, 
sourness or misanthropy, but that it 
produces cheerfulness, contentment, 
and peace. This may be shown by 
the countenance, and by the whole 
demeanour — by a calm brow, and a 
benignant eye, and by a cheerful as- 
pect. The internal peace of the soul 
should be evinced by every proper 
external expression. A Christian 
may thus be always doing good — 
for he is always doing good who 
leaves the impression on others that 
religion makes its possessors happy. 

3. The nature of religion is al- 
most always mistaken by the world. 
They suppose that it makes its pos- 
sessors melancholy and sad. The 
reason is, not that they are told so 
by those who are religious, and not 
that even they can see anything in 



religion to produce misery, but be- 
cause they have fixed their affections 
on certain things which they suppose 
to be essential to happiness, and 
which they suppose religion would 
require them to give up without sub- 
stituting anything in, their place. 
But never was there a greater mis- 
take. Let them go and ask Chris- 
tians, and they will obtain but one 
answer from them. It is, that they 
never knew what true happiness was 
till they found it in the Saviour. 
This question may be proposed to a 
Christian of any denomination, or in 
any land, and the answer will be 
uniformily the same. Why is it, 
then, that the mass of persons re- 
gard religion as adapted only to 
make them unhappy ] Why will 
they not take the testimony of theii 
friends in the case, and believe those 
whom they would believe on any 
other subject, when they declare that 
it is only true religion that ever gives 
them solid peace 1 

4. We cannot depend on any ex- 
ternal advantages of birth or blood 
for salvation. Vs. 4, 5, 6. Few or 
no persons have as much in this re- 
spect to rely on as Paul had. In- 
deed, if salvation were to be obtain- 
ed at all by such external advan- 
tages, it is impossible to conceive 
that more could have been united 
in one case than there was in his. 
He had not only the advantage of 
having been born a Hebrew ; of hav- 
ing been early trained in the Jewish 
religion ; of being instructed in the 
ablest manner, but also the advan- 
tage of entire blame! essness in his 
moral deportment. He had showed 
in every way possible that he was 
heartily attached to the religion of 
his fathers, and he began life with a 
zeal in the cause which seemed to 
justify the warmest expectations of 
his friends. But all this was re- 
nounced, when he came to see the 
true method of salvation, and saw 
the better way by which eternal life 



A. D. 64] 



CHAPTER III. 



241 



is to be obtained. And if Paul could 
not depend on this, we cannot safely 
do it. It will not save us that we 
have been born in the church ; that 
we have had pious parents ; that we 
were early baptized and consecrated 
to God ; that we were trained in the 
Sabbath-school. Nor will it save us 
that we attend regularly on the 
place of worship, or that we are 
amiable, correct, honest, and upright 
in our lives. We can no more de- 
pend on these things than Saul of 
Tarsus could, and if all his eminent 
advantages failed to give him a solid 
ground of hope, our advantages will 
be equally vain in regard to our sal- 
vation. It almost seems as if God 
designed in the case of Saul of Tar- 
sus, that there should be one instance 
where every possible external advan- 
tage for salvation should be found, 
and there should be everything that 
men ever could rely on in moral cha- 
racter, in order to show that no such 
things could be sufficient to save the 
soul. All these may exist, and yet 
there may not be a particle of love 
to God, and the heart may be full of 
selfishness, pride, and ambition, as 
it was in his case. 

5. Religion demands humility. 
Vs. 7, 8. It requires us to renounce 
all dependence on our own merits, 
and to rely simply on the merits of 
another— the Lord Jesus Christ. If 
we are ever saved, we must be brought 
to esteem all the advantages which 
birth and blood and our own right- 
eousness can bestow as worthless, 
and even vile, in the matter of jus- 
tification. We shall not despise 
these things in themselves, nor shall 
we consider that vice is as desirable 
as virtue, nor that a bad temper is 
to be sought rather than an amiable 
disposition, nor that dishonesty is as 
commendable as honesty; but we 
shall feel that in comparison with 
the merits of the Redeemer all these 
are worthless. But the mind is not 
brought to this condition without 
21 



great humiliation. Nothing but the 
power of God can bring a proud and 
haughty and self-righteous sinner to 
this state, where he is willing to re- 
nounce all dependence on his own 
merits, and to be saved in the same 
way as the vilest of the species. 

6. Let us seek to obtain an inte- 
rest in the righteousness of the Re- 
deemer. Ver. 9. Our own right- 
eousness cannot save us. But in him 
there is enough. There is all that 
we want, and if we have that right- 
eousness which is by faith, we have 
all that is needful to render us ac- 
cepted with God, and to prepare us 
for heaven. When there is such a 
way of salvation — so easy, so free, 
so glorious, so ample for all, how un- 
wise is any one to rest on his own 
works, and to expect to be saved by 
what he has done ! The highest ho- 
nour of man is to be saved by the 
merits of the Son of God, and he 
has reached the most elevated rank 
in the human condition who has the 
most certain hope of salvation 
through him, 

7. There is enough to be gained 
to excite us to the utmost diligence 
and effort in the christian life. Vs. 
10 — 14. If men can be excited to 
effort by the prospect of an earthly 
crown in a raee or a game, how 
much more should we be urged for- 
ward by the prospect of the eternal 
prize! To seek to know the Re- 
deemer; to be raised up from the 
degradation of sin ; to have part in 
the resurrection of the just ; to ob- 
tain the prize of the high calling in 
heaven — to be made everlastingly 
happy and glorious there — what ob- 
ject was ever placed before the mind 
like this'? What ardour should it 
excite that we may gain it I Surely, 
the hope of obtaining such a prize 
as is before the Christian, should call 
forth all our powers. The struggle 
will not be long. The race will soon 
be won. The victory will be glori- 
ous ; the defeat would be overwhelm- 



242 



PHILIPPIANS. 



[A. D. 64, 



ing and awful. No one need fear 
that he can put forth too much effort 
to obtain the prize. It is worth every 
exertion, and we should never relax 
our efforts, or give over in despair. 

8. Let us, like Paul, ever cherish 
an humble sense of our attainments 
in religion. Vs. 12, 13. If Paul had 
not reached the point of perfection, 
it is not to be presumed that we have ; 
if he could not say that he had £ at- 
tained,' it is presumption in us to 
suppose that we have ; if he had oc- 
casion for humiliation, we have more ; 
if he felt that he was far short of the 
object which he sought, and was 
pressed down with the consciousness 
of imperfection, such a feeling be- 
comes us also. Yet let us not sink 
down in despondency and inaction. 
Like him, let us strain every nerve 
that we may overcome our imper- 
fections and win the prize. That 
prize is before us. It is glorious. 
We may be sensible that we, as yet, 
have not reached it, but if we will 
strive to obtain it, it will soon be 
certainly ours. We may feel that 
we are far distant from it now in the 
degree of our attainments, but we 
are not far from it in fact. It will 
be but a short period before the 
Christian will lay hold on that im- 
mortal crown, and before his brow 
will be encircled with the diadem of 
glory. For the race of life, whether 
we win or lose, is soon run; and 
when a Christian begins a day, he 
knows not but he may end it in hea- 
ven ; when he lies down on his bed 
at night, he knows not but he may 
awake with the ' prize' in his hand, 
and with the diadem of glory spark- 
ling on his brow. 

9. Our thoughts should be much 
in heaven. Ver. 20. Our home is 
there ; our citizenship is there. Here 
we are strangers and pilgrims. We 
are away from home, in a cold and 
unfriendly world. Our great interests 
are in the skies ; our eternal dwell- 
ing is to be there ; our best friends 



are already there. There is our glo- 
rious Saviour, with a body adapted 
to those pure abodes, and there are 
many whom we have loved on earth 
already with him. They are happy 
now, and we should not love them 
less because they are in heaven. 
Since, therefore, our great interests 
are there, and our best friends there ; 
and since we ourselves are citizens 
of that heavenly world, our best af- 
fections should be there. 

10. We look for the Saviour. Vs. 
20, 21. He will return to our world. 
He will change our vile bodies, and 
make them like his own glorious 
body. And since this is so, let us 
(1.) bear with patience the trials and 
infirmities to which our bodies here 
are subject. These trials will be 
short, and we may well bear them 
for a few days, knowing that soon 
all pain will cease, and that all that 
is humiliating in the body will be 
exchanged for glory. (2.) Let us not 
think too highly or too much of our 
bodies here. They may be now 
beautiful and comely, but they are 
1 vile' and degraded, compared with 
what they will soon be. They are 
subject to infirmity and to numerous 
pains and sicknesses. Soon the most 
beautiful body may become loath- 
some to our best friends. Soon, 
too offensive to be looked upon, it 
will be hidden in the grave. Why 
then should we seek to pamper and 
adorn these mortal frames'? Why 
live only to decorate them? Why 
should we idolize a mass of moulded 
and animated clay 7 Yet (3.) let us 
learn to honour the body in a true 
sense. It is soon to be changed. It 
will be made like the glorified body 
of Christ. Yes, this frail, diseased, 
corruptible, and humbled body ; this 
body, that is soon to be laid in the 
grave, and to return to the dust, is 
soon to put on a new form, and to be 
clothed with immortality. It will 
be what the body of Christ now is — 
glorious and immortal. What a 



A. D. 64.] 



CHAPTER IV. 



243 



change ! Christian, go and look on 
the creeping caterpillar, and see it 
changed to the gay and gilded but- 
terfly — yesterday, a crawling and 
offensive insect ; to-day, with gaudy 
colours, an inhabitant of the air, and 
a dweller amidst flowers; and see 
an image of what thy body shall be, 
and of the mighty transformation 
which thou wilt soon undergo. See 
the change from the cold death of 
winter to the fragrance and life of 
spring, and behold an image of the 
change which thou thyself wilt ere 
long experience, and a proof that 
some such change awaits thee. 

44 Shall spring the faded world revive ? 

Shall waning moons their light renew? 
Again shall setting suns ascend 

And chase the darkness from our view ? 

Shall life revisit dying worms, 
And spread the joyful insect's wing? 

And, oh, shall man awake no more, 
To see thy face, thy name to sing ? 

Faith sees the bright, eternal doors 
Unfold to make her children way; 

They shall be clothed with endless life, 
And shine in everlasting day." 

D WIGHT. 

11. Let us look for the coming of 
the Lord. Ver. 21. All that we hope 
for depends on his reappearing. Our 
day of triumph and of the fulness of 
our joy, is to be when he shall return. 
Then we shall be raised from the 
grave ; then our vile bodies shall be 
changed ; then we shall be acknow- 
ledged as his friends ; then we shall 
go to be forever with him. The 
earth is not our home; nor is the 
grave to be our everlasting bed of 
rest. Our home is heaven — and the 
Saviour will come, that he may raise 
us up to that blessed abode. And 
who knows when he may appear? 
He himself commanded us to be 
ready, for he said he would come at 
an hour when we think not. We 
should so desire his coming, that the 
hours of his delay would seem to be 
heavy and long, and should so live 
that we can breathe forth with sin- 
cerity, at all times, the fervent prayer 



of the beloved disciple, " Come, Lord 
Jesus, come quickly." Rev. xxii. 20. 

" My faith shall triumph o'er the grave, 

And trample on the tombs; 
My Jesus, my Redeemer, lives, 

My God, my Saviour, comes ; 
Ere long I know he shall appear, 

In power and glory great; 
And death, the last of all his foes, 

Lie vanquish'd at his feet. 

Then, though the worms my flesh devour, 

And make my form their prey, 
I know I shall arise with power, 

On the last judgment-day; — 
When God shall stand upon the earth, 

Him then mine eyes shall see; 
My flesh shall feel a sacred birth ; 

And ever with him be. 

Then his own hand shall wipe the tears 

From every weeping eye ; 
And pains, and groans, and griefs, and 
fears, 

Shall cease eternally. 
How long, dear Saviour ! Oh, how long 

Shall this bright hour delay? 
Fly swift around, ye wheels of time, 

And bring the welcome day." 

Watts. 

CHAPTER IV. 

ANALYSIS OF THE CHAPTER. 

This chapter comprises the follow- 
ing points : 

I. Exhortations. 

II. Solemn commands to live as 
became Christians. 

III. The expression of a grateful 
acknowledgment of the favours 
which he had received from them ; 
and, 

IV. The customary salutations. 

I. Exhortations. Vs. 1 — 3. (1.) 
He exhorts them to stand fast in the 
Lord. Ver. 1. (2.) He entreats Eu- 
odias and Syntyche, who appear to 
have been alienated from each other, 
to be reconciled. Ver. 2. (3.) He 
entreats one whom he calls a 4 true 
yoke-fellow' to render assistance to 
those women who had laboured with 
him in the gospel. Ver. 3. 

II. Commands. Vs. 4 — 9. He 
commands them to rejoice in the 
Lord always, ver. 4; to let their 
moderation be known to all, ver. 5 ; 
to have no anxiety about worldly 



244 



PHILIPPIANS. 



[A. D. 64. 



CHAPTER IV. 

THEREFORE, my brethren 
dearly beloved and longed 



matters, but in all their necessities 
to go to God, vs. 6, 7; and to do 
whatever was honest, just, pure, 
lovely, and of good report. Vs. 8, 9. 

III. A grateful acknowledgment 
of their kindness. Vs. 10 — 19. He 
says that their care of him had been 
manifested again, in such a way as 
to be highly grateful to his feelings. 
Ver. 10. He did not indeed say that 
he had suffered, for he had learned, 
in whatever state he was, to be con- 
tent (vs. 11 — 13); but they had 
shown a proper spirit in endeavour- 
ing to relieve his necessities, ver. 14. 
He remarks that their church was 
the only one that had aided him 
when he was in Macedonia, and 
that they had sent to him more than 
once when he was in Thessalonica, 
and says that their favour now was 
an offering acceptable to God, who 
would abundantly reward them. Vs. 
15—20. 

IV. Salutations. Vs. 21—23. 

1. Therefore, my brethren dearly 
beloved and longed for. Doddridge 
unites this verse with the previous 
chapter, and supposes that it is the 
proper close of the solemn statement 
which the apostle makes there. The 
word therefore — wcftfc — has undoubt- 
ed reference to the remarks made 
there ; and the meaning is, that in 
view of the fact that there were many 
professed Christians who were not 
sincere — that the 4 citizenship' of all 
true Christians was in heaven, and 
that Christians looked for the coming 
of the Lord Jesus, who would make 
them like to himself, the apostle ex- 
horts them to stand fast in the Lord. 
The accumulation of epithets of en- 
dearment in this verse shows his 
tender regard for them, and is ex- 



for, my joy and crown, so stand 
fast in the Lord, my dearly be- 
loved. 

2 I beseech Euodias, and be- 



pressive of his earnest solicitude for 
their welfare, and his deep convic- 
tion of their danger. The term 
4 longed for* is expressive of strong 
affection. See ch. i. 8, and ii. 26. 

My joy. The source of my joy. 
He rejoiced in the fact that they had 
been converted under him ; and in 
their holy walk and their friendship. 
Our chief joy is in our friends ; and 
the chief happiness of a minister of 
the gospel is in the pure lives of 
those to whom he ministers. See 
3 John 4. f And crown. Comp. 
1 Thess. ii. 19. The word crown 
means a circlet, chaplet, or diadem, 
(1) as the emblem of royal dignity — 
the symbol of office ; (2) as the prize 
conferred on victors in the public 
games, 1 Cor. ix. 25, and hence as 
an emblem of the rewards of a fu- 
ture life, 2 Tim. iv. 8. James i. 12. 
1 Pet. v. 4 ; (3) anything that is an 
ornament or honour, as one glories 
in a crown. Comp. Prov. xii. 4, "A 
virtuous woman is a crown to her 
husband ;" xiv. 24, " The crown of 
the wise is their riches;" xvi. 31, 
"The hoary head is a crown of 
glory ;" xvii. 6, " Children's children 
are the crown of old men." The 
idea here is, that the church at Phi- 
lippi was that in which the apostle 
gloried. He regarded it as a high 
honour to have been the means of 
founding such a church, and he 
looked upon it with the same inte- 
rest with which a monarch looks 
upon the diadem which he wears. 
% So stand fast in the Lord. In 
the service of the Lord, and in the 
strength which he imparts. See 
Notes on Eph. vi. 13, 14. 

2. / beseech Euodias, and beseech 
Syntyche. These are doubtless the 
names of females. The name Syn- 



A. D. 64.] 



CHAPTER IV. 



245 



seech Syntyche, that they be of 
the same mind in the Lord. 
3 And I entreat thee also, true 

tyche is sometimes the name of a 
man ; but, if these persons are refer- 
red to in ver. 3, there can be no 
doubt that they were females. No- 
thing more is known of them than is 
here mentioned. It has been com- 
monly supposed that they were dea- 
conesses, who preached the gospel to 
those of their own sex ; but there is 
no certain evidence of this. All 
that is known is, that there was 
some disagreement between them, 
and the apostle entreats them to be 
reconciled to each other. 1f That 
they be of the same mink. That 
they be united, or reconciled. Whe- 
ther the difference related to doc- 
trine, or to something else, we can- 
not determine from this phrase. The 
language is such as would properly 
relate to any difference. If In the 
Lord. In their christian walk and 
plans. They were doubtless profess- 
ing Christians, and the apostle ex- 
horts them to make the Lord the 
great object of their affections, and, 
in their regard for him, to bury all 
their petty differences and animosi- 
ties. 

3. And I entreat thee also, true 
yoke-fellow. It is not known to 
whom the apostle refers here. No 
name is mentioned, and conjecture 
is useless. All that is known is, that 
it was some one whom Paul regard- 
ed as associated with himself in la- 
bour, and one who was so prominent 
at Philippi that it would be under- 
stood who was referred to, without 
more particularly mentioning him. 
The presumption, therefore, is, that 
it was one of the ministers, or * bi- 
shops' (see Notes, ch. i. 1) of Philip- 
pi, who had been particularly asso- 
ciated with Paul when he was there. 
The epistle was addressed to the 
« church with the bishops and dea- 
cons' (ch. i. 1); and the fact that 
21* 



yoke-fellow, help those women 
which laboured with me in the 
gospel, with Clement also, and 

this one had been particularly asso- 
ciated with Paul, would serve to de- 
signate him with sufficient particu- 
larity. Whether he was related to 
the women referred to, is wholly un- 
known. Doddridge supposes that he 
might be the husband of one of these 
women ; but of that there is no evi- 
dence. The term * yoke-fellow' — 
6v£vyo$ — some have understood as a 
proper name (Syzygus); but the 
proper import of the word is yoke~ 
fellow, and there is no reason to be- 
lieve that it is used here to denote a 
proper name. If it had been, it is 
probable that some other word than 
that here used and rendered true— 
yvYidio$ — would have been employed. 
The word true — yv^crtoj — means that 
he was sincere, faithful, worthy of 
confidence. Paul had had evidence 
of his sincerity and fidelity ; and he 
was a proper person, therefore, to 
whom to intrust a delicate and im- 
portant business. % Help those wo- 
men. The common opinion is, that 
the women here referred to were 
Euodias and Syntyche, and that the 
office which the friend of Paul was 
asked to perform was, to secure a re- 
conciliation between them. There 
is, however, no certain evidence of 
this. The reference seems rather to 
be to influential females who had ren- 
dered important assistance to Paul 
when he was there. The kind of 
' help' which was to be imparted was 
probably by counsel, and friendly co- 
operation in the duties which they 
were called to perform. There is 
no evidence that it refers to pecuni- 
ary aid; and, had it referred to a 
reconciliation of those who were at 
variance, it is probable that some 
other word would have been used 
than that here rendered help — av%- 
hapfidvov. If Which laboured with me 
in the gospel. As Paul did not per- 



246 



PHIIJPPIANS. 



[A. D. 64. 



with other my fellow-labourers, 
whose names are in the book of 
life. 



mit women to preach (see 1 Tim. 
ii. 12 ; comp. Notes on 1 Cor. x. 5), 
he must have referred here to some 
other services which they had ren- 
dered. There were deaconesses in 
the primitive churches (Notes, Rom. 
xvi. 1. 1 Tim. v. 9, seq.), to whom 
was probably intrusted particularly 
the care of the female members of a 
church. In the custom which pre- 
vailed in the oriental world, of ex- 
cluding females from the public 
gaze, and of confining them to their 
houses, it would not be practicable 
for the apostles to have access to 
them. The duties of instructing and 
exhorting them were then probably 
intrusted chiefly to pious females ; 
and in this way important aid would 
be rendered in the gospel. Paul 
could regard such as 'labouring with 
him,' though they were not engaged 
in preaching. % With Clement also. 
That is, they were associated with 
Clement, and with the other fellow- 
labourers of Paul, in aiding him in 
the gospel. Clement was doubtless 
some one who was well known 
among them; and the apostle felt 
that, by associating them with him, 
as having been real helpers in the 
gospel, their claim to respectful at- 
tention would be better appreciated. 
Who Clement was, is unknown. 
Most of the ancients say it was Cle- 
ment of Rome, one of the primitive 
fathers. But there is no evidence 
of this. The name Clement was 
common, and there is no improbabi- 
lity in supposing that there might 
have been a preacher of this name 
in the church at Philippi. % Whose 
names are in the book of life. See 
Notes on Isa. iv. 3. The phrase, 
* the book of life,' which occurs here, 
and in Rev. iii. 5 ; xiii. 8 ; xx. 12. 
15 ; xxi. 27 ; xxii. 19, is a Jewish 



4 Rejoice 8 in the Lord alway : 
and again I say, Rejoice. 

5 Let your moderation 6 be 

a c. 3. 1. " bl Co. 9. 25. 

phrase, and refers originally to a re- 
cord or catalogue of names, as the 
roll of an army. It then means to 
be among the living, as the name of 
an individual would be erased from 
a catalogue when he was deceased. 
The word life here refers to eternal 
life ; and the whole phrase refers to 
those who were enrolled among the 
true friends of God, or who would 
certainly be saved. The use of this 
phrase here implies the belief of 
Paul that these persons were true 
Christians. Names that are written 
in the book of life will not be blotted 
out. If the hand of God records 
them there, who can obliterate 
them ? 

4. Rejoice in the Lord alway. 
See Notes, ch. iii. L It is the privi- 
lege of Christians to do this, not at 
certain periods and at distant inter- 
vals, but at all times they may re- 
joice that there is a God and Sa- 
viour ; they may rejoice in the cha- 
racter, law, and government of God 
— in his promises, and in communion 
with him. The Christian, therefore, 
may be, and should be, always a 
happy man. If everything else 
changes, yet the Lord does not 
change; if the sources of all other 
joy are dried up, yet this is not ; 
and there is not a moment of a 
Christian's life in which he may not 
find joy in the character, law, and 
promises of God. 

5. Let your moderation be known 
unto all men. That is, let it be such 
that others may see it. This does 
not mean that they were to make an 
ostentatious display of it, but that it 
should be such a characteristic of 
their lives that it would be constant- 
ly visible to others. The word mo- 
deration — irtLELxU — refers to re- 
straint on the passions, general so- 



A. D. 64] GHAPTER IV. 247 

known unto all men : The Lord a 6 Be careful b for nothing ; but 
is at hand. in every thing by prayer and sup- 

a Re. 22. 7, 20. & Mat. 6. 25. 1 Pe. 5. 7. 



berness of living, being free from all 
excesses. The word properly means 
that which is ft or suitable, and then 
propriety, gentleness, mildness. — 
They were to indulge in no excess 
of passion, or dress, or eating, or 
drinking. They were to govern 
their appetites, restrain their tem- 
per, and to be examples of what was 
proper for men in view of the ex- 
pectation that the Lord would soon 
appear. % The Lord is at hand. Is 
near. See Notes, ch. iii. 20. 1 Cor. 
xvi. 22. This has the appearance 
of being a phrase in common use 
among the early Christians, and as 
being designed to keep before their 
minds a lively impression of an event 
which ought, by its anticipation, to 
produce an important effect. Whe- 
ther, by this phrase, they commonly 
understood the coming of the Lord 
to destroy Jerusalem, or to remove 
them by death, or to judge the world, 
or to reign personally on the earth, 
it is impossible now to determine, 
and is not very material to a proper 
understanding of its use here. The 
idea is, that the expectation that the 
Lord Jesus will 4 come,' ought to be 
allowed to produce moderation of 
our passions, in our manner of liv- 
ing, in our expectations of what this 
world can furnish, and in our desires 
of earthly good. On him who feels 
that he is soon to die, and to stand 
at the bar of God — on him who ex- 
pects soon to see the Lord Jesus 
coming in the clouds of heaven, it 
cannot fail to have this effect. Men 
indulge their passions — are extrava- 
gant in their plans of life, and in 
their expectations of earthly good for 
themselves and for their families, 
because they have no realizing sense 
of the truth that there is before them 
a vast eternity. He that has a lively 
expectation that heaven will soon be 



his, will form very moderate expecta- 
tions of what this world can furnish. 

6. Be careful for nothing. That 
is, be not anxious or solicitous about 
the things of the present life. The 
word here used — pspifwats — does not 
mean that we are to exercise no care 
about worldly matters — no care to 
preserve our property, or to provide 
for our families (comp. 1 Tim. v. 8) ; 
but that there is to be such confi- 
dence in God as to free the mind 
from anxiety, and such a sense of 
dependence on him as to keep it 
calm. See the subject explained in 
the Notes on Matt. vi. 25. *fi But in 
everything. Everything in refer- 
ence to the supply of your wants, 
and the wants of your families; 
everything in respect to afflictions, 
embarrassments, and trials; and 
everything relating to your spiritual 
condition. There is nothing which 
pertains to body, mind, estate, friends, 
conflicts, losses, trials, hopes, fears, 
in reference to which we may not 
go and spread it all out before the 
Lord. By prayer and supplica- 
tion. The word rendered supplica- 
tion is a stronger term than the for- 
mer. It is the mode of prayer pecu- 
liarly which arises from the sense of 
need, or want — from Stomal, to want, 
to need. IT With thanksgiving. 
Thanksgiving connected with prayer. 
We can always find something to 
be thankful for, no matter what may 
be the burden of our wants, or the 
special subject of our petitions. 
When we pray for the supply of our 
wants, we may be thankful for that 
kind providence which has hitherto 
befriended us ; when we pray for re- 
storation from sickness, we may be 
thankful for the health we have 
hitherto enjoyed, and for God's mer- 
ciful interposition in the former days 
of trial, and for his goodness in now 



248 



PHiLippiAisra 



[A. D. 64, 



plication, with thanksgiving, let 
your request be made known unto 
God: 

7 And the peace ° of God, 

a Is. 26. 3. Jno. 14. 27. 

sparing our lives; when we pray 
that our children and friends may be 
preserved from danger and death, 
we may remember how often God 
has interposed to save them ; when, 
oppressed with a sense of sin, we 
pray for pardon, we have abundant 
cause of thanksgiving that there is 
a glorious way by which we may be 
saved. The greatest sufferer that 
lives in this world of redeeming 
love, and who has the offer of heaven 
before him, has cause of gratitude. 
^ Let your request be made known 
unto God. Not as if you were to 
give him information, but to express 
to him to your wants. God needs 
not to be informed of our necessities, 
but he requires that we come and 
express them to him. Comp. Ezek. 
xxxvi. 37. " Thus saith the Lord 
God, I will yet for this be inquired 
of by the house of Israel to do it for 
them." 

7. And the peace of God. The 
peace which God gives. The peace 
here particularly referred to is that 
which is felt when we have no anx- 
ious care about the supply of our 
wants, and when we go confidently 
and commit everything into the 
hands of God. "Thou wilt keep 
him in perfect peace whose mind is 
stayed on thee." Isa. xxvi. 3. See 
Notes on John xiv. 27. ^ Which 
passeth all understanding. That 
is, which surpasses all that men had 
conceived or imagined. The ex- 
pression is one that denotes that the 
peace imparted is of the highest 
possible kind. The apostle Paul 
frequently used terms which had 
somewhat of a hyperbolical cast (see 
Notes on Eph. iii. 19. Comp. John 
xxi. 25), and the language here is 
that which one would use who de- 



which passeth all understanding, 
shall keep your hearts and minds 
through Christ Jesus. 

8 Finally, "brethren, whatsoever 



signed to speak of that which was 
of the highest order. The Christian, 
committing his way to God, and feel- 
ing that he will order all things 
aright, has a peace which is nowhere 
else known. Nothing else will fur- 
nish it but religion. No confi- 
dence that a man can have in his 
own powers ; no reliance which he 
can repose on his own plans or on 
the promises or fidelity of his fellow- 
men, and no calculations which he 
can make on the course of events, 
can impart such peace to the soul as 
simple confidence in God. IF Shall 
keep your hearts and minds. That 
is, shall keep them from anxiety and 
agitation. The idea is, that by thus 
making our requests known to God, 
and going to him in view of all our 
trials and wants, the mind would 
be preserved from distressing anx- 
iety. The way to find peace, and 
to have the heart kept from trouble, 
is thus to go and spread out all be- 
fore the Lord. Comp. Isa. xxvi. 3, 
4. 20 ; xxxvii. 1—7. The word here 
rendered shall keep, is a military 
term, and means that the mind would 
be guarded as a camp or castle is. 
It w T ould be preserved from the in- 
trusion of anxious fears and alarms. 
If Through Christ Jesus. By his 
agency, or intervention. It is only 
in him that the mind can be preserv- 
ed in peace. It is not by mere con- 
fidence in God, or by mere prayer, but 
it is by confidence in God as he is 
revealed through the Redeemer, and 
by faith in him. Paul never lost 
sight of the truth that all the secu- 
rity and happiness of a believer were 
to be traced to the Saviour. 

8. Finally, brethren. As for what 
remains — to 'koirtbv — or as a final 
counsel or exhortation. 1f What- 



A. D. 64] 



CHAPTER IV. 



249 



things are true, a whatsoever things 

a Ep. 4. 25. 

soever things are true. In this ex- 
hortation the apostle assumes that 
there were certain things admitted 
to be true, and pure, and good, in the 
world, which had not been directly- 
revealed, or which were commonly 
regarded as such by the men of the 
world, and his object is to show them 
that such things ought to be exhibit- 
ed by the Christian. Everything 
that was honest and just towards 
God and towards men was to be 
practised by them, and they were in 
all things to be examples of the high- 
est kind of morality. They were 
not to exhibit partial virtues ; not to 
perform one set of duties to the ne- 
glect or exclusion of others ; not to 
be faithful in their duties to God, 
and to neglect their duty to men ; 
not to be punctual in their religious 
rites, and neglectful of the common 
laws of morality ; but they were to 
do everything that could be regard- 
ed as the fair subject of commenda- 
tion, and that was implied in the 
highest moral character. The word 
true refers here to everything that 
was the reverse of falsehood. They 
were to be true to their engagements ; 
true to their promises ; true in their 
statements ; and true in their friend- 
ships. They were to maintain the 
truth about God; about eternity; 
about the judgment; and about every 
man's character. Truth is a repre- 
sentation of things as they are ; and 
they were constantly to live under 
the correct impression of objects. A 
man who is false to his engagements, 
or false in his statements and pro- 
mises, is one who will always dis- 
grace religion, f Whatsoever things 
are honest, as^va. Properly, vene- 
rable, reverend; then honourable, 
reputable. The word was originally 
used in relation to the gods, and to 
the things that pertained to them, as 
being worthy of honour or venera- 



are 1 honest, b whatsoever things 

1 or, venerable. b 2 Co. 8. 21. 



tion. Passoiv. As applied to men, 
it commonly means grave, dignified, 
worthy of veneration or regard. In 
the New Testament it is rendered 
grave in 1 Tim. iii. 8. 11, and Titus 
ii. 2, the only places where the word 
occurs except this; and the noun 
(pEfwotrji) is rendered honesty in 1 
Tim. ii. 2, and gravity in 1 Tim. iii. 
4, and Tit. ii. 7. It occurs nowhere 
else in the New Testament. The 
word, therefore, does not express 
precisely what the word honest does 
with us, as confined to dealings or 
business transactions, but rather has 
reference to what was regarded as 
worthy of reputation or honour ; what 
there was in the customs of society, 
in the respect due to age and rank, 
and in the intercourse of the world, 
that deserved respect or esteem. It 
includes indeed what is right in 
the transaction of business, but it 
embraces also much more, and 
means that the Christian is to show 
respect to all the venerable and pro- 
per customs of society, when they 
did not violate conscience or inter- 
fere with the law of God. Comp. 
1 Tim. iii. 7. Tf Whatsoever things 
are just. The things which are 
right between man and man. A 
Christian should be just in all his 
dealings. His religion does not ex- 
empt him from the strict laws which 
bind men to the exercise of this vir- 
tue, and there is no way by which a 
professor of religion can do more in- 
jury perhaps than by injustice and 
dishonesty in his dealings. It is to 
be remembered that the men of the 
world, in estimating a man's charac- 
ter, affix much more importance to 
the virtues of justice and honesty 
than they do to regularity in observ- 
ing the ordinances of religion ; and 
therefore if a Christian would make 
an impression on his fellow-men fa- 
vourable to religion, it is indispensa- 



I 



250 

are just, a whatsoever things are 
pure, * whatsoever things are love- 
ly, c whatsoever things are of good 
report ; d if there be any virtue, e 

a Be. 16.20. Is. 26. 7. 

b Ja. 3. 17. 1 Jno. 3. 3. c 1 Co. c. 13. 

d Col. 4, 5. He. 11. 2. e 2 Pe. 1. 3, 4. 



ble that he manifest uncorrupted in- 
tegrity in his dealings. IF Whatso- 
ever things are pure. Chaste — in 
thought, and feeling, and in the in- 
tercourse between the sexes. Comp. 
Notes, 1 Tim. v. 2. % Whatsoever 
things are lovely. The word here used 
means properly what is dear to any 
one ; then what is pleasing. Here it 
means what is amiable — such a tem- 
per of mind that one can love it ; or 
such as to be agreeable to others. 
A Christian should not be sour, crab- 
bed, and irritable in his temper — for 
nothing almost tends so much to in- 
jure the cause of religion as a tem- 
per always chafed ; a brow morose 
and stern ; an eye that is severe and 
unkind, and a disposition to find fault 
with everything. And yet it is to 
be regretted that there are many 
persons, who make no pretensions to 
piety, who far surpass many profes- 
sors of religion in the virtue here 
commended. A sour and crabbed 
temper in a professor of religion will 
undo all the good that he attempts 
to do. % Whatsoever things are of 
good report. That is, whatsoever 
is truly reputable in the world at 
large. There are actions which all 
men agree in commending, and 
which in all ages and countries are 
regarded as virtues. Courtesy, ur- 
banity, kindness, respect for parents, 
purity between brothers and sisters, 
are among those virtues, and the 
Christian should be a pattern and an 
example in them all. His useful- 
ness depends much more on the cul- 
tivation of these virtues than is com- 
monly supposed. J If there be any 
virtue. If there is anything truly 
virtuous. Paul did not suppose that 



[A. D. 64. 

and if there be any praise, f think 
on these things. 

9 Those things which ye have 
both learned, and received, and 
heard, and seen in me, do : and the 
God s of peace shall be with you. 

/Ro. 13 . 3. g He. 13. 20. 

he had given a full catalogue of the 
virtues which he would have culti- 
vated. He, therefore, adds, that if 
there was anything else that had the 
nature of true virtue in it, they 
should be careful to cultivate that 
also. The Christian should be a pat- 
tern and example of every virtue. 
% And if there be any praise. Any- 
thing worthy of praise, or that ought 
to be praised. % Think on these 
things. Let them be the object of 
your careful attention and study, so 
as to practise them. Think what 
they are ; think on the obligation to 
observe them; think on the influ- 
ence which they would have on the 
world around you. 

9. Those things which ye have 
both learned, and received, and 
heard, and seen in me, do. That is, 
what you have witnessed in me, and 
what you have learned of me, and 
what you have heard about me, prac- 
tise yourselves. Paul refers them to 
his uniform conduct — to all that they 
had seen, and known, and heard of" 
him, as that which it was proper for 
them to imitate. The same thing, 
substantially, he urges in ch. iii. 17. 
See Notes on that verse. It could 
have been only the consciousness 
of a pure and upright life which 
would make such counsel proper. 
How few are the men at this day 
who can urge others to imitate all 
that they have seen in them, and 
learned from them, and heard of 
them. And the God of peace 
shall be with you. The God who 
gives peace. Comp. Heb. xiii. 20. 
1 Thess. v. 23. See also Notes on 
ver. 7. The meaning here is, that 
Paul, by pursuing the course of life 



PHILIPPIANS. 



A. D. 64.] 



CHAPTER IV. 



251 



10 But I rejoiced in the Lord 
greatly, that now at the last your 
care of me 1 hath flourished again ; 
wherein ye were also careful, but 
ye lacked opportunity. a 

1 or, is revived. a 2 Cor. 6. 7. 



which he had led, and which he here 
counsels them to follow, had found 
that it had been attended with the 
blessing of the God of peace, and 
he felt the fullest assurance that the 
same blessing would rest on them 
if they imitated his example. The 
way to obtain the blessing of the 
God of peace, is to lead a holy life, 
and to perform with faithfulness all 
the duties which we owe to God and 
to our fellow-men. 

10. But I rejoiced in the Lord 
greatly. The favour which Paul 
had received, and for which he felt 
so much gratitude, had been received 
of the Philippians ; but he regarded 
4 the Lord' as the source of it, and 
rejoiced in it as the expression of his 
kindness. The effect was to lead 
his heart with cheerfulness and joy 
up to God. «[f That now at the last. 
After so long a time. The reason 
why he had not before received the 
favour, was not neglect or inatten- 
tion on their part, but the difficulty 
of having communication with him. 
f Your care of me hath flourished 
again. In the margin this is ren- 
dered 'is revived,'* and this is the 
proper meaning of the Greek word. 
It is a word properly applicable to 
plants or flowers, meaning to grow 
green again; to flourish again; to 
spring up again. Here the meaning 
is, that they had been again prospered 
in their care of him, and to Paul it 
seemed as if their care had sprung 
up anew. % Wherein ye vjere also 
careful. That is, they were desi- 
rous to render him assistance, and to 
minister to his wants. Paul adds 
this, lest they should think he was 
disposed to blame them for inatten- 



11 Not that I speak in respect 
of want: for I have learned, in 
whatsoever state I am, therewith 
to be content. b 

h He. 13. 5. 



tion. If But ye lacked opportunity. 
Because there were no persons go- 
ing to Rome from Philippi by whom 
they could send to him. The dis- 
tance was considerable, and it is not 
probable that the intercourse be- 
tween the two places was very con- 
stant. 

11. Not that I speak in respect of 
want Though Paul was doubtless 
often in circumstances of necessity, 
yet he did not make these remarks 
on that account In his journeys, in 
his imprisonments, he could not but 
be at times in want; but he had 
learned to bear all this; and that 
which most impressed itself on his 
mind was the interest which the 
church ought to show in the cause 
of religion, and the evidence which 
it would thus furnish of attachment 
to the cause. As to his own per- 
sonal trials, he had learned to bear 
them, so that they did not give him 
great uneasiness. 1T For I have 
learned, in whatsoever state I am, 
therewith to be content That is, to 
have a contented mind. Paul says 
that he had 4 learned 9 this. Probably 
by nature he had a mind as prone to 
impatience as others, but he had 
been in circumstances fitted to pro- 
duce a different state of feeling. He 
had had ample experience (2 Cor. 
xi. 26), and, in his life of trials, he 
had acquired invaluable lessons on 
the subject. He had had abundant 
time for reflection, and he had found 
that there was grace enough in the 
gospel to enable him to bear trials 
with resignation. The considera- 
tions by which he had been taught 
this, he does not state; but they 
were probably such as the follow- 



352 



PHIL1PPIANS. 



[A. B. 64. 



12 I know both how to be 
abased, and I know how to abound : 

ing : that it is wrong to murmur at 
the allotments of Providence; that 
a spirit of impatience does no good, 
remedies no evil, and supplies no 
want ; that God could provide for 
him in a way which he could not 
foresee, and that the Saviour was 
able abundantly to sustain him. A 
contented mind is an invaluable 
blessing, and is one of the fruits of 
religion in the soul. It arises from 
the belief that God is right in all his 
ways. Why should we be impa- 
tient, restless, discontented? What 
evil will be remedied by it? what 
want supplied? what calamity re- 
moved 1 " He that is of a merry 
heart hath a continual feast" (Prov. 
xv. 15); and one of the secrets of 
happiness is to have a mind satisfied 
with all the allotments of Providence. 
The members of the Episcopal 
church beautifully pray, every day, 
'Give us minds always contented 
with our present condition.' No 
prayer can be offered which will en- 
ter more deeply into all our happi- 
ness on earth. 

12. / know both how to be abased. 
To be in circumstances of want. 
If And I know how to abound. To 
have an abundance. He had been 
in circumstances where he had an 
ample supply for all his wants, and 
knew what it was to have enough. 
It requires as much grace to keep 
the heart right in prosperity, as it 
does in adversity, and perhaps more. 
Adversity, of itself, does something 
to keep the mind in a right state ; 
prosperity does nothing. IT Every- 
where and in all things. In all my 
travels and imprisonments, and in 
reference to everything that occurs, 
I learn important lessons on these 
points. IT / am instructed. The 
word here used — ^isfivrj^ai — is one 
that is commonly used in relation to 
mysteries, and denoted being in- 



every where, and in all things, I 
am instructed, both to be full and 

structed in the secret doctrines that 
were taught in the ancient 4 myste- 
ries.' Passow. In those mysteries, 
it was only the ' initiated' who were 
made acquainted with the lessons 
that were taught there. Paul says 
that he had been initiated into the 
lessons taught by trials and by pros- 
perity. The secret and important 
lessons which these schools of adver- 
sity are fitted to teach, he had had 
an ample opportunity of learning ; 
and he had faithfully embraced the 
doctrines thus taught. %Both to be 
full. That is, he had learned to 
have an ample supply of his wants, 
and yet to observe the laws of tem- 
perance and soberness, and to che- 
rish gratitude for the mercies which 
he had enjoyed. % And to be hun- 
gry. That is, to be in circumstances 
of want, and yet not to murmur or 
complain. He had learned to bear 
all this without discontent. This 
was then, as it is now, no easy lesson 
to learn ; and it is not improper to 
suppose that, when Paul says that 
he had ' been instructed' in this, even 
he means to say that it was only by 
degrees that he had acquired it. It 
is a lesson which we slowly learn, 
not to murmur at the allotments of 
Providence ; not to be envious at the 
prosperity of others; not to repine 
when our comforts are removed. 
There may be another idea suggest- 
ed here. The condition of Paul was 
not always the same. He passed 
through great reverses. At one 
time he had abundance ; then he 
was reduced to want ; — now he was 
in a state which might be regarded 
as affluent; then he was brought 
down to extreme poverty. Yester- 
day, he was poor and hungry; to- 
day, all his necessities are supplied. 
Now, it is in these sudden reverses 
that grace is most needed, and in 
these rapid changes of life that it is 



A. D. 64.] 



CHAPTER IV. 



253 



to be hungry, both to abound and 
to suffer need. 



most difficult to learn the lessons of 
calm contentment. Men get accus- 
tomed to an even tenor of life, no 
matter what it is, and learn to shape 
their temper and their calculations 
according to it. But these lessons 
of philosophy vanish when they pass 
suddenly from one extreme to an- 
other, and find their condition in life 
suddenly changed. The garment 
that was adapted to weather of an 
uniform temperature, whether of 
heat or cold, fails to be fitted to our 
wants when these transitions rapidly 
succeed each other. Such changes 
are constantly occurring in life. God 
tries his people, not by a steady 
course of prosperity, or by long-con- 
tinued and uniform adversity, but by 
transition from the one to the other ; 
and it often happens that the grace 
which would have been sufficient for 
either continued prosperity or adver- 
sity, would fail in the transition from 
the one to the other. Hence, new 
grace is imparted for this new form 
of trial, and new traits of christian 
character are developed in these ra- 
pid transitions in life, as some of the 
most beautiful exhibitions of the laws 
of matter are brought out in the 
transitions produced in chemistry. 
The rapid changes from heat to 
cold, or from a solid to a gaseous 
state, develope properties before un- 
known, and acquaint us much more 
intimately with the wonderful works 
of God. The gold or the diamond, 
unsubjected to the action of intense 
heat, and to the changes produced 
by the powerful agents brought to 
bear on them, might have continued 
to shine with steady beauty and bril- 
liancy; but we should never have 
witnessed the peculiar beauty and 
brilliancy which may be produced in 
rapid chemical changes. And so 
there is many a beautiful trait of 
22 



13 1 can do all things through a 
Christ which strengthened me. 

a Jno. 15. 5. 2 Co. 12. 9. 

character which would never have 
been known by either continued 
prosperity or adversity. There might 
have been always a beautiful exhi- 
bition of virtue and piety, but not 
that peculiar manifestation which is 
produced in the transitions from, the 
one to the other, 

13. / can do all things. From 
the experience which Paul had in 
these various circumstances of life, 
he comes here to the general con- 
clusion that he could * do all things.' 
He could bear any trial, perform 
any duty, subdue any evil propen- 
sity of his nature, and meet all the 
temptations incident to any condi- 
tion of prosperity or adversity. His 
own experience in the various 
changes of life had warranted him 
in arriving at this conclusion; and 
he now expresses the firm confidence 
that nothing would be required of 
him which he would not be able to 
perform. In Paul, this declaration 
was not a vain self-reliance, nor was 
it the mere result of his former ex- 
perience. He knew well where the 
strength was to be obtained by which 
to do all things, and on that arm that 
was able to uphold him he confident- 
ly relied, f Through Christ which 
strengtheneth me. See Notes on 
John xv. 5. Of the strength which 
Christ can impart, Paul had had 
abundant experience; and now his 
whole reliance was there. It was 
not in any native ability which he 
had ; not in any vigour of body or 
of mind; not in any power which 
there was in his own resolutions ; it 
was in the strength that he derived 
from the Redeemer. By that he was 
enabled to bear cold, fatigue, and 
hunger; by that, he met tempta- 
tions and persecutions; and by that, 
he engaged in the performance of 
his arduous duties. Let us learn, 



254 



PHILIPPIANS. 



[A. D. 64. 



14 Notwithstanding, ye have 
well done that ye did communi- 
cate with my affliction. 

15 Now, ye Philippians, know 
also, that in the beginning of the 



hence, (1.) That we need not sink 
under any trial, for there is one who 
can strengthen as. (2.) That we 
need not yield to temptation. There 
is one who is able to make a way 
for our escape. (3.) That we need 
not be harassed, and vexed, and tor- 
tured with improper thoughts and 
unholy desires. There is one who 
can enable us to banish such thoughts 
from the mind, and restore the right 
balance to the affections of the soul. 
(4.) That we need not dread what 
is to come. Trials, temptations, po- 
verty, want, persecution, may await 
us; but we need not sink into de- 
spondency. At every step of life, 
Christ is able to strengthen us, and 
can bring us triumphantly through. 
What a privilege it is, therefore, to 
be a Christian — to feel, in the trials 
of life, that we have one friend, un- 
changing and most mighty, who can 
always help us ! How cheerfully 
should we engage in our duties, and 
meet the trials that are before us, 
leaning on the arm of our Almighty 
Redeemer ! Let us not shrink from 
duty ; let us not dread persecution ; 
let us not fear the bed of death. In 
all circumstances, Christ, our un- 
changing Friend, can uphold us. 
Let the eye and the affections of the 
heart be fixed on him ; let the sim- 
ple, fervent, believing prayer be di- 
rected always to him when trials 
come, when temptations assail, when 
duty presses hard upon us, and when 
a crowd of unholy and forbidden 
thoughts rush into the soul ; and we 
shall be safe. 

14. Notwithstanding, ye have well 
done. Though he had learned the 
grace of contentment, and though he 
knew that Christ could enable him 



gospel, when I departed from Ma- 
cedonia, no a church communi- 
cated with me as concerning giv- 
ing and receiving, but ye only. 

a 2 Co. 11. 8, 9. 



to do all things, it was well for them 
to show sympathy for his sufferings ; 
for it evinced a proper regard for a 
benefactor and an apostle. % Ye did 
communicate. You took part with 
my affliction. That is, you sympa- 
thized with me, and assisted me in 
bearing it. The relief which they 
had sent, not only supplied his wants, 
but it sustained him by the certainty 
that he was not forgotten. 

15. In the beginning of the gos- 
pel. ' At the time when I first 
preached the gospel to you ; or when 
the gospel began its benign influence 
on your hearts.' IT When I departed 
from Macedonia. See Acts xvii. 14. 
The last place that Paul visited in 
Macedonia, at that time, was Berea. 
There a tumult was excited by the 
Jew T s, and it was necessary for him 
to go away. He left Macedonia to 
go to Athens ; and left it in haste, 
amidst scenes of persecution, and 
when he needed sympathizing aid. 
At that time, as well as when he was 
in Thessalonica (Acts xvii. 1 — 10), 
he needed the assistance of others to 
supply his wants ; and he says that 
aid was not withheld. The meaning 
here is, that this aid was sent to him 
y as he was departing from Macedo- 
nia;' that is, alike in Thessalonica 
and afterwards. This was about 
twelve years before this epistle was 
written. Doddridge, f No church 
communicated with me. No church 
so participated with me in my suf- 
ferings and necessities, as to send to 
my relief. Comp. 2 Cor. xi. 8, 9. 
Why they did not, Paul does not in- 
timate. It is not necessary to sup- 
pose that he meant to blame them. 
They might not have been acquaint- 
ed with his necessities. All that is 



A. D. 64.] 



CHAPTER IV. 



255 



16 For even in Thessalonica 
ye sent once and again unto my 
necessity. 

17 Not because I desire a gift ; 
but I desire fruit that may abound 
to your account. 



implied here is, that he specially 
commends the Philippians for their 
attention to him. 

16. For even in Thessalonica. 
Notes, Acts xvii. 1. Paul remained 
there long enough to establish a 
flourishing church. He met, indeed, 
with much opposition and persecu- 
tion there ; and hence it was neces- 
sary that his wants should be supplied 
by others. 

17. Not because I desire a gift. 
* The reason why I rejoice in the re- 
ception of what you have sent to 
me, is not that I am covetous.' From 
the interest with which he had 
spoken of their attention to him, 
some might, perhaps, be disposed to 
say, that it arose from this cause. 
He says, therefore, that, grateful as 
he was for the favour which he had 
received, his chief interest in it arose 
from the fact that it would contribute 
ultimately to their own good. It 
showed that they were governed by 
christian principle, and this would 
not fail to be rewarded. What Paul 
states here is by no means impossi- 
ble ; though it may not be very com- 
mon. In the reception of favours 
from others, it is practicable to re- 
joice in them mainly, because their 
bestowment will be a means of good 
to the benefactor himself All our 
selfish feelings and gratifications may 
be absorbed and lost in the superior 
joy which we have in seeing others 
actuated by a right spirit, and in the 
belief that they will be rewarded. 
This feeling is one of the fruits of 
christian kindness. It is that which 
leads us to look away from self, and 
to rejoice in every evidence that 



18 But 1 1 have all, and abound : 
I am full, having received of 
Epaphroditus the things which 
were sent from you, an odour of 
a sweet smell, a sacrifice a accept- 
able, well-pleasing to God. 

i or, have received. a He. 13. 16. 



others will be made happy, % i" de- 
sire fruit. The word ' fruit' is often 
used in the Scriptures, as elsewhere, 
to denote results, or that which is 
produced. Thus we speak of pun- 
ishment as the fruit of sin, poverty 
as the fruit of idleness, and happi- 
ness as the fruit of a virtuous life. 
The language is taken from the fact, 
that a man reaps or gathers the fruit 
or result of that which he plants. 
IT To your account. A phrase taken 
from commercial dealings. The apos- 
tle wished that it might be set down 
to their credit. He desired that when 
they came to appear before God, they 
might reap the benefit of all the acts 
of kindness which they had shown 
him. 

18. But I have all. Marg., 4 or, 
have received? The phrase here is 
equivalent to, ' I have received every 
thing. I have all I want, and desire 
no more.' He was entirely satisfied. 
What they had sent to him is, of 
course, now unknown. It is suffi- 
cient to know, that it was of such a 
nature as to make his situation com- 
fortable. IT I am full. I have enough. 
This is a strong expression, denoting 
that nothing was lacking. ^Hav- 
ing received of Epaphroditus. See 
Notes, ch. ii. 25. ^ An odour of a 
sweet smell. This does not mean 
that it was such an odour to Paul, 
but to God. He regarded it as an 
offering which they had made to 
God himself ; and he was persuaded 
that he would regard it as accepta- 
ble to him. They had doubtless 
made the offering, not merely from 
personal friendship for Paul, but be- 
cause he was a minister of Christ, 



256 



PHILIPPIANS. 



[A. D. 64. 



19 But my God shall supply a 
all your need, according to his 

a Ps. 23. 1. 

and from love to his cause; and 
Paul felt assured that this offering 
would be acceptable to him. Com p. 
Matt. x. 41, 42. The word ' odour' 
refers properly to the pleasant fra- 
grance produced in the temple by 
the burning of incense. Notes on 
Luke i. 9. On the meaning of the 
word rendered i a sweet smell,' — 
evcoSwx — see Notes on 2 Cor. ii. 15. 
The whole language here is taken 
from an act of worship; and the 
apostle regarded what he had re- 
ceived from the Philippians as, in 
fact, a thank-offering to God, and as 
presented with the spirit of true de- 
votion to him. It was not, indeed, a 
formal act of worship; but it was 
acceptable to God as an expression 
of their regard for his cause. ^ A 
sacrifice acceptable. Acceptable to 
God. Comp. Heb. xiii. 16. Notes, 
Rom. xii. 1. IT Well-pleasing to 
God. Because it evinced a regard 
for true religion. Learn hence, (1.) 
that kindness done to the ministers 
of the gospel, is regarded as an ac- 
ceptable offering to God. (2.) That 
kindness to the servants of God in 
distress and want, is as well-pleas- 
ing to God as direct acts of worship. 
(3.) That such acts of benevolence 
are evidences of attachment to the 
cause of religion, and are proofs of 
genuine piety. Notes, Matt. x. 42. 

19. But my God shall supply all 
your need. That is, 'You have 
shown your regard for me as a friend 
of God, by sending to me in my dis- 
tress, and I have confidence that, in 
return for all this, God will supply 
all your wants, when you are in cir- 
cumstances of necessity.' Paul's 
confidence in this seems not to have 
been founded on any express revela- 
tion; but on the general principle 
that God would regard their offering 
with favour. Nothing is lost, even 



riches 1 in glory by Christ Jesus. 
20 Now c unto God and our 

b Ep. 3. 16. c Ro. 16. 27. 

in the present life, by doing good. 
In thousands of instances it is abun- 
dantly repaid. The benevolent are 
not usually poor; and if they are, 
God often raises up for them bene- 
factions, and sends supplies hi a 
manner as unexpected, and bearing 
proofs of divine interposition as de- 
cided, as when supplies were sent by 
the ravens to the prophet, ^ Ac- 
cording to his riches in glory. 
Notes, Eph. iii. 16. The word riches 
here means, his abundant fulness; 
his possessing all things; his inex- 
haustible ability to supply their wants. 
The phrase 1 in glory,' is probably 
to be connected with the following 
phrase, 1 in Christ Jesus ;' and means 
that the method of imparting sup- 
plies to men was through Jesus 
Christ, and was a glorious method ; 
or, that it was done in a glorious 
manner. It is such an expression 
as Paul is accustomed to use, when 
speaking of what God does. He is 
not satisfied with saying simply that 
it is so; but connects with it the 
idea that whatever God does is done 
in a way worthy of himself, and so 
as to illustrate his own perfections. 
^ In Christ Jesus. By the medium 
of Christ ; or through him. All the 
favours that Paul expected for him- 
self, or his fellow-men, he believed 
would be conferred through the Re- 
deemer. Even the supply of our 
temporal wants comes to us through 
the Saviour. Were it not for the 
atonement, there is no more reason 
to suppose that blessings would be 
conferred on men than that they 
would be on fallen angels. For 
them no atonement has been made ; 
and at the hand of justice they 
have received only wretchedness 
and wo. 

20. Now unto God and our Fa- 
ther, &c. See Notes on Rom. xvi. 



A. D. 64.] 



CHAPTER IV. 



257 



Father be glory for ever and ever. 
Amen. 

21 Salute every saint in Christ 
Jesus. The brethren which are 
with me greet you. 

22 All the saints salute you, 



27. It was common for Paul to ad- 
dress such an ascription of praise to 
God, at the close of his epistles. 

21. Salute every saint in Christ 
Jesus. It was usual for him also to 
close his epistles with affectionate 
salutations to various members of 
the churches to which he wrote. 
These salutations are generally spe- 
cific, and mention the names, parti- 
cularly if prominent members of the 
churches. See the close of the epis- 
tles to the Romans ; 1 Corinthians ; 
Colossians, and 2 Timothy. In this 
epistle, however, as in some others, 
the salutation is general. Why none 
are specified in particular is not 
certainly known. % The brethren 
which are with me, &c. The word 
4 brethren' here probably refers to 
ministers that were with Paul, as 
the 'saints' in general are men- 
tioned in the next verse. It is pos- 
sible that at Rome the ministers 
were known by the general name of 
the brethren. Pierce. 

22. All the saints salute you. All 
in Rome, where this epistle was 
written. No individuals are speci- 
fied, perhaps because none of the 
Christians at Rome were personally 
known to the church at Philippi. 
They would, however, feel a deep 
interest in a church which had thus 
the confidence and affection of Paul. 
There is reason to believe that the 
bonds of affection among the churches 
then were much stronger than they 
are now. There was a generous 
warmth in the newness of the chris- 
tian affection — the first ardour of 
love ; and the common trials to which 
they were exposed would serve to 
bind them closely together. ^Chief- 

22* 



chiefly they that are of Caesar's 
household. 

23 The grace of our Lord Jesus 
Christ be with you all. Amen. 

It was written to the Philippians 
from Rome, by Epaphroditus. 



ly they that are of Caesar's household. 
That is, of Nero, who was at that 
time the reigning emperor. The 
name Ccesar was given to all the 
emperors after the time of Julius 
Caesar, as the name Pharaoh was 
the common name of the kings of 
Egypt. The phrase here used — 
' the household of Caesar' — may refer 
to the relatives of the emperor ; and 
it is certainly possible that some of 
them may have been converted to 
Christianity. But it does not of ne- 
cessity refer to those related to him, 
but may be applied to his domestics, 
or to some of the officers of the court 
that were more particularly employ- 
ed around his person ; and as it is 
more probable that some of them 
•would be converted than his own re- 
latives, it is more safe to suppose 
that they were intended. See Notes 
on ch. i. 13. 

23. The grace of our Lord Jesus 
Christ, &c. Notes, Rom. xvi. 20. 

In regard to the subscription at 
the end of this epistle, it may be re- 
marked, as has been done of the 
other subscriptions at the end of the 
epistles, that it is of no authority 
whatever. There is no reason, how- 
ever, to doubt that in this case it is 
correct. The epistle bears internal 
evidence of having been written 
from Rome, and was doubtless sent 
by Epaphroditus. See the Intro., § 3. 
There is considerable variety in the 
subscription. The Greek is, " It was 
written to the Philippians from Rome 
by Epaphroditus.' ' The Syriac, 
" The epistle to the Philippians was 
written from Rome, and sent by 
Epaphroditus." The JEthiopic, "To 
the Philippians, by Timothy." 



PHILIPPIANS. 



[A. D. 64. 



R E MARKS. 

The principal lessons taught in 
this closing chapter are the follow- 
ing : — 

1. It is our duty to be firm in the 
Lord, in all the trials, temptations, 
and persecutions to which we may 
be exposed. Ver. 1. This duty 
should be pressed on Christians by 
their teachers, and by each other, by 
all that is tender and sacred in the 
christian profession, and all that is 
endearing in christian friendship. 
Like Paul, we should appeal to 
others as * brethren dearly beloved 
and longed for,' and by all their af- 
fection for us we should entreat them 
to be steadfast in the christian pro- 
fession. As their "joy and crown," 
also, ministers should desire that their 
people should be holy. Their own 
happiness and reward is to be closely 
connected with the firmness with 
which their people maintain the 
principles of the christian faith. If 
Christians, therefore, wish to impart 
the highest joy to their religious 
teachers, and to exalt them as high 
as possible in future happiness and 
glory, they should strive to be faith- 
ful to their great Master, and to be 
steadfast in attachment to his cause. 

2. It is the duty of those who 
have from any cause been alienated, 
to seek to be reconciled. Ver. 2. 
They should be of the same mind. 
Almost nothing does more to hinder 
the cause of religion than alienations 
and bickerings among its professed 
friends. It is possible for them to 
live in harmony, and to be of the 
same mind in the Lord ; and such is 
the importance of this, that it well 
deserves to be enforced by apostolic 
authority and persuasion. It may 
be observed, also, that in the case 
referred to in this chapter — that of 
Euodias and Syntyche — the exhort- 
ation to reconciliation is addressed 
to both. Which was in the wrong, 
or whether both were, is not inti- 



mated, and is not needful for us to 
know. It is enough to know that 
there was alienation, and both of 
them were exhorted to see that the 
quarrel was made up. So, in all 
cases where members of the church 
are at variance, it is the business of 
both parties to seek to be reconciled, 
and neither party is right if he waits 
for the other before he moves in the 
matter. If you feel that you have 
been injured, go and tell your bro- 
ther kindly wherein you think he 
has done you wrong. He may at 
once explain the matter, and show 
that you have misunderstood it, or 
he may make proper confession or 
restitution. Or, if he will do nei- 
ther, you will have done your duty. 
Matt, xviii. 15. If you are conscious 
that you have injured him, then no- 
thing is more proper than that you 
should go and make confession. The 
blame of the quarrel rests wholly on 
you. And if some meddling third 
person has got up the quarrel be- 
tween you, then go and see your 
brother, and disappoint the devices 
of the enemy of religion. 

3. It is our duty and our privilege 
to rejoice in the Lord always. Ver. 
4. As God is unchanging, we may 
always find joy in him. The cha- 
racter of God which we loved yes- 
terday, and in the contemplation of 
which we found happiness then, is 
the same to-day, and its contempla- 
tion will furnish the same joy to us 
now. His promises are the same; 
his government is the same; his 
readiness to impart consolation is the 
same; the support which he can 
give in trial and temptation is the 
same. Though in our own hearts 
we may find much over which to 
mourn, yet when we look away from 
ourselves we may find abundant 
sources of consolation and peace. 
The Christian, therefore, may be 
always happy. If he will look to 
God and not to himself ; to heaven 
and not to earth, he will find perma- 



A. D. 64] 



CHAPTER IV. 



259 



nent and substantial sources of en- 
joyment. But in nothing else than 
God can we rejoice always. Our 
friends, in whom we find comfort, 
are taken away ; the property that 
we thought would make us happy, 
fails to do so; and pleasures that we 
thought would satisfy, pall upon the 
sense and make us wretched. No 
man can be permanently happy who 
does not make the Lord the source 
of joy, and who does not expect to 
find his chief pleasure in him. 

4. It is a privilege to be permitted 
to go and commit everything to God. 
Vs. 6, 7. The mind may be in such 
a state that it shall feel no anxiety 
about anything. We may feel so 
certain that God will supply all our 
wants ; that he will bestow upon us 
all that is really necessary for us in 
this life and the next, and that he 
will withhold from us nothing which 
it is not for our real good to have 
withheld, that the mind may be con- 
stantly in a state of peace. With 
a thankful heart for all the mercies 
which we have enjoyed — and in all 
cases they are many — we may go 
and commit ourselves to God for all 
that we need hereafter. Such is the 
privilege of religion ; such an ad- 
vantage is it to be a Christian. Such 
a state of mind will be followed by 
peace. And it is only in such a way 
that true peace can be found. In 
every other method there will be 
agitation of mind and deep anxiety. 
If we have not this confidence in 
God, and this readiness to go and 
commit all to him, we shall be per- 
plexed with the cares of this life; 
losses and disappointments will ha- 
rass us; the changes which occur 
will weary and wear out our spirits, 
and through life we shall be tossed 
as on a restless ocean. 

5. It is the duty of Christians to 
be upright in every respect. Ver. 8. 
Every friend of the Redeemer should 
be a man of incorruptible and un- 
suspected integrity. He should be 



one who can always be depended on 
to do what is right, and pure, and 
true, and lovely. I know not that 
there is a more important verse in 
the New Testament than the eighth 
verse of this chapter. It deserves 
to be recorded in letters of gold in 
the dwelling of every Christian, and 
it would be well if it could be made 
to shine on his way as if written in 
characters of living light. There 
should be no virtue, no truth, no noble 
plan of benevolence, no pure and holy 
undertaking in society, of which the 
Christian should not be, according to 
his ability, the patron and the friend. 
The reasons are obvious. It is not 
only because this is in accordance 
with the law of God, but it is from 
its effect on the community. The 
people of the world judge of reli- 
gion by the character of its profess- 
ed friends. It is not from what they 
hear in the pulpit, or learn from the 
Bible, or from treatises on divinity ; 
it is from what they see in the lives 
of those who profess to follow Christ. 
They mark the expression of the 
eye ; the curl of the lip ; the words 
that we speak— and if they perceive 
peevishness and irritability, they set 
it down to the credit of religion. 
They watch the conduct, the tem- 
per and disposition, the manner of 
doing business, the respect which a 
man has for truth, the way in which 
he keeps his promises, and set it all 
down to the credit of religion. If a 
professed Christian fails in any one 
of these things, he dishonours reli- 
gion and neutralizes all the good 
which he might otherwise do. It is 
not only the man in the church who 
is untrue, and dishonest, and unjust, 
and unlovely in his temper, that does 
evil ; it is he who is either false, or 
dishonest, or unjust, or unlovely in 
his temper. One evil propensity 
will neutralize all that is good ; and 
one member of the church who fails 
to lead a moral and upright life will 
do much to neutralize all the good 



260 



PHILIPPIANS. 



[A. D. 64. 



that can be done by all the rest of 
the church. Comp. Eccl. x. L 

6. It is the duty of Christians to 
show kindness to the ministers of the 
gospel, especially in times and cir- 
cumstances of want. Vs. 10. 14 — 
17. Paul commended much what 
the Philippians had done for him. 
Yet they had done no more than they 
ought to do. See 1 Cor. ix. 11. He 
had established the gospel among 
them, carrying it to them by great 
personal sacrifice and self-denial. 
What he had done for them had cost 
him much more than what they had 
done for him — and was of much 
more value. He had been in want. 
He was a prisoner ; among strangers ; 
incapable of exerting himself for his 
own support; not in a situation to 
minister to his own wants, as he had 
often done by tent-making, and in 
these circumstances he needed the 
sympathizing aid of friends. He 
was not a man to be voluntarily de- 
pendent on others, or to be at any 
time a burden to them. But circum- 
stances beyond his control had made 
it necessary for others to supply his 
wants. The Philippians nobly re- 
sponded to his claims on them, and 
did all that he could ask. Their 
conduct is a good example for other 
Christians to imitate in their treat- 
ment of the ministers of the gospel. 
Ministers now are often in want. 
They become old, and are unable to 
labour; they are sick, and cannot 
render the service which they have 
been accustomed to; their families 
are afflicted, and they have not the 
means of providing for them com- 
fortably in sickness. It is to be re- 
membered also that such cases often 
happen where a minister has spent 
the best part of his life in the ser- 
vice of a people ; where he has de- 
voted his most vigorous days to their 
welfare; where he has been unable 
to lay up anything for sickness or 
old age ; where he may have aban- 
doned what would have been a lucra- 



tive calling in life, for the purpose 
of preaching the gospel. If there 
ever is a claim on the generosity of 
a people, his case is one, and there 
is no debt of gratitude which a peo- 
ple ought more cheerfully to pay 
than that of providing for the wants 
of an aged or an afflicted and disa- 
bled servant of Christ, who has spent 
his best years in endeavouring to 
train them and their children up for 
heaven. Yet, it cannot be denied, 
that great injustice is often done in 
such cases. The poor beast that has 
served a man and his family in the 
days of his vigour, is often turned 
out in old age to die ; and something 
like this sometimes occurs in the 
treatment of ministers of the gospel. 
The conduct of a people, generous 
in many other respects, is often un- 
accountable in their treatment of 
their pastors ; and one of the lessons 
which ministers often have to learn, 
like their Master, by bitter experi- 
ence, is the ingratitude of those for 
whose welfare they have toiled, and 
prayed, and wept 

7. Let us learn to be contented 
with our present condition. Vs. 11, 
12. Paul learned this lesson. It is 
not a native state of mind. It is a 
lesson to be acquired by experience. 
By nature we are all restless and 
impatient; we are reaching after 
things that we have not, and often 
after things that we cannot and 
ought not to have. We are envious 
of the condition of others, and sup- 
pose that if we had what they have 
we should be happy. Yet, if we 
have right feelings, we shall always 
find enough in our present condition 
to make us contented. We shall 
have such confidence in the arrange- 
ments of Providence as to feel that 
things are ordered for the best. If 
we are poor, and persecuted, and in 
want, or are prostrated by sickness, 
we shall feel that there is some good 
reason why this is so arranged — 
though the reason may not be known 



A. D. 64.] 



CHAPTER IV. 



261 



to us. If we are benevolent, as we 
ought to be, we shall be willing that 
others shall be made happy by what 
they possess, instead of coveting it 
for ourselves, and desiring to wrest 
it from them. If we are disposed to 
estimate our mercies, and not to give 
up our minds to a spirit of complain- 
ing, we shall see enough around us 
to make us contented. Paul was 
a prisoner; he was poor; he was 
among strangers; he had neither 
wife nor children ; he was about to 
be tried for his life, and probably put 
to death — yet he learned to be con- 
tent. He had a good conscience ; the 
hope of heaven ; a sound intellect ; 
a heart disposed to do good, and con- 
fidence in God, and why should a 
man in such circumstances murmur] 
Says Jeremy Taylor, " Am I fallen 
into the hands of publicans and seques- 
trators, who have taken all from me 1 
What now ] Let me look about me. 
They have left me the sun and moon, 
fire and water, a loving wife, and 
many friends to pity me, and some 
to relieve me, and I can still dis- 
course ; and unless I list, they have 
not taken away my merry counte- 
nance, and a cheerful spirit, and a 
good conscience ; they still have left 
me the providence of God, and all 
the promises of the gospel, and my 
religion, and my hopes of heaven, 
and my charity to them too; and 
still I sleep and digest; I eat and 
drink; I read and meditate; I can 
walk in my neighbour's pleasant 
fields, and see the varieties of natu- 
ral beauties, and delight in all in 
which God delights, that is, in virtue 
and wisdom, in the whole creation, 
and in God himself. And he who 
hath so many causes of joy, and so 



great, is very much in love with sor- 
row and peevishness, who loses all 
these pleasures, and chooses to sit 
down upon his little handful of 
thorns." Holy living, ch. ii. sect. vi. 
Let the whole of this section "on 
Contentedness" be read. It is one 
of the most beautiful arguments for 
contentment that ever proceeded 
from uninspired lips. 

8. In all these things ; in all the 
duties and the trials of life ; in all 
our efforts to meet temptation, and 
to cultivate contentment with our 
present condition, let us put our trust 
in the Saviour. Ver. 13. Paul said 
that he could " do all things through 
Christ who strengthened him." His 
strength was there; ours is there 
also. If we attempt these things, 
relying on our own strength, we 
shall certainly fail. The bad pas- 
sions of our nature will get the as- 
cendency, and we shall be left to 
discontent and murmuring. The 
arm that is to uphold us is that 
of the Redeemer; and relying on 
that, we shall find no duty so ardu- 
ous that we may not be able to per- 
form it ; no temptation so formidable 
that we may not be able to meet it ; 
no trial so great that we may not be 
able to bear it ; no situation in life 
through which we may be called to 
pass, where we may not find con- 
tentment and peace. And may God 
of his rich mercy give to each one 
who shall read these Notes on this 
beautiful epistle to the Philippians, 
abundant grace thus to confide in 
the Saviour, and to practise all the 
duties so tenderly enjoined on the 
Philippian Christians and on us by 
this illustrious prisoner in the cause 
of Christ. 



THE 



EPISTLE TO THE COLOSSIANS. 



INTRODUCTION. 



5 1. The situation of Colosse. 

Colosse, or, as it is written in many manuscripts, Colasse, was a cele- 
brated city of Phrygia, in Asia Minor. See the map prefixed to the Notes 
on the Acts of the Apostles. It was in the southern part of that province, 
was nearly directly east of Ephesus, north of Laodicea, and nearly west 
of Antioch in Pisidia. It is mentioned by Herodotus (Polyhymn. Lib. 
viii. c. 30) as 4 a great city of Phrygia, in that part where the river Lycus 
descends into a chasm of the earth and disappears, but which, after a dis- 
tance of five stadia, rises again and flows into the Meander' — s $ tov Mcwew- 
5po»/. Xenophon also mentions the city of Colosse as being ~n.ou$ oixovfisw] 
svSaifMzv xai yahy — 4 a city well inhabited, pleasant, and large.' Expedi. 
Cyr. Lib. i. In the time of Strabo, however, it seems to have been much 
diminished in size, as it is mentioned by him among the 4 smaller towns' — 
rtoUGjjLo.'ta. Lib. xii. p. 864. In the latter part of the reign of Nero, and 
not long after this epistle was written, Colosse, Laodicea, and Hierapolis, 
were at the same time overwhelmed by an earthquake. Pliny, Hist. Nat. 
Lib. v. c. 41. Colosse recovered, however, from this shock, and is men- 
tioned by the Byzantine writers as among the most opulent cities. See 
Koppe, Proleg. The ancient town is now extinct, but its site is occupied 
by a village called Chonos, or Khonas. This village is described by Mr. 
Arundell as being situated most picturesquely under the immense range 
of Mount Cadmus, which rises to a very lofty and perpendicular height 
behind the village, in some parts clothed with pines, in others bare of soil, 
with vast chasms and caverns. The immense perpendicular chasm, seen 
in the view, affords an outlet to a wide mountain torrent, the bed of which 
is dry in summer. The approach to the village is as wild as the village 
itself is beautiful, abounding in tall trees, from which vines of most luxu- 
riant growth are suspended. In the immediate neighbourhood are several 
vestiges of an ancient city, consisting of arches, vaults, squared stones, 
while the ground is strewed with broken pottery, which so generally and 
bo remarkably indicates the site of ancient towns in the East That these 

(cclxiii) 



cclxiv 



INTRODUCTION. 



ruins are all that now remain of Colosse, there seems no reason to doubt. 
The opposite cut will furnish an idea of their appearance. 

Colosse, as has been remarked, was situated in Phrygia. On the name 
Phrygia, and the origin of the Phrygians, very different opinions have 
been entertained, which it is not necessary to specify in order to an 
understanding of this epistle. They claimed to be the most ancient peo- 
ple of the world ; and it is said that this claim was admitted by the Egyp- 
tians, who, though boastful of their own antiquity, were content to regard 
themselves as second to the Phrygians. Pict. Bib. Like other parts of 
Asia Minor which were distinguished as provinces under the Roman 
empire, Phrygia is first historically known as a kingdom, and continued 
such until it was made a province of the Lydian monarchy. It remained 
a province of that monarchy until Croesus, king of Lydia, was conquered 
by Cyrus of Persia, who added the Lydian kingdom to his empire. After 
that, Phrygia, like the rest of Asia Minor, became successively subject to 
the Greeks, the Romans, and the Turks. In the time when the gospel 
was preached there, it was subject to the Romans ; it is now under the 
dominion of the Turks. Phrygia was anciently celebrated for its fertility; 
but, under the Moslem yoke, a great part of the country lies uncultivated. 

5 2. The establishment of the church in Colosse. 

The gospel was first preached in Phrygia by Paul and Silas, accompa- 
nied also by Timothy. Acts xv. 40, 41 ; xvi. 1 — 3. 6. It is said that they 
" went throughout Phrygia," which means, doubtless, that they went to 
the principal cities and towns. In Acts xviii. 23, it is said that Paul visited 
Phrygia again, after he had been to Philippi, Athens, Jerusalem, and 
Antioch. He " went over all the country of Galatia and Phrygia in order, 
strengthening all the disciples." It is not, indeed, expressly said of Paul 
and Silas that they went to Colosse ; but, as this was one of the principal 
cities of Phrygia, there is every reason to suppose that they preached the 
gospel there. 

It has been doubted, however, whether Paul was ever at Colosse. It 
is expressly affirmed by Hug (Intro.), and by Koppe (Proleg.), that Paul 
had not taught at Colosse himself, and that he had no personal acquaint- 
ance with the Christians there. It has been maintained that the gospel 
was, probably, first preached there by Epaphras, who heard the apostle at 
Ephesus, and who returned and preached the gospel to his own country- 
men. The opinion that Paul had not been there, and was personally 
unacquainted with the church, is founded on his declaration in ch. ii. 1 — 
" For I would that ye knew what great conflict I have for you, and for 
them at Laodicea, and for as many as have not seen my face in the flesh." 
From this it is inferred that he was neither at Colosse nor at Laodicea. 
Yet it may be justly doubted whether this passage will authorize this con- 
clusion. Theodoret long since suggested that tlie meaning of this was — 
* I have not only a concern for you, but I have also great concern for those 
who have not seen me.' Dr. Lardner, however, maintains that the gospel 
was preached in Colosse by Paul. The reasons which he gives for the 
opinion are briefly these : 

(1.) The declarations of Luke, already quoted, that Paul more than 
once passed through Phrygia. The presumption is, that he would visit 
the chief cities of that province in passing and repassing through it. It is 



INTRODUCTION. 



cclxv 




cclxvi 



INTRODUCTION. 



to be remembered that, according to ch. ii. 1, Colosse and Laodicea are 
placed on the same footing ; and hence the difficulty of the supposition that 
he did not visit the former is increased. Can it be supposed that Paul 
would go again and again through that region, preaching the gospel in the 
points where it would be likely to exert the widest influence, and yet 
never visit either of these principal cities of the province, especially when 
it is remembered that Laodicea was the capital ] (2.) Dr. Lardner appeals 
to what Paul says in ch. i. 6, and ii..6, 7, in proof that he knew that they 
had been rightly taught the gospel. From this he infers that Paul had 
himself communicated it to them. This conclusion is not perfectly clear, 
since it is certain that Paul might have known their first teachers, and 
been satisfied that they taught the truth ; but it is such language as he 
would have used on the supposition that he was the spiritual father of the 
church. (3.) Epaphras, says Dr. Lardner, was not their first instructor in 
the gospel. This he infers from what is said of him in ch. i. 7, and in ch. 
iv. 12, 13. He is commended as " one of them," as a " fellow-servant," 
as " a faithful minister of Christ," as one " beloved." But he is not spoken 
of as sustaining any nearer relation to them. If he had been the founder 
of their church, he thinks it is incredible that there is no allusion to this 
fact m writing to them ; that the apostle should have spoken more than 
once of him, and never referred to his agency in establishing the church 
there. (4.) Paul does, in effect, say that he had himself dispensed the 
gospel to these Colossians. Ch. i. 21 — 25. The salutations at the end of 
the epistle, to various persons at Laodicea and Colosse, show that he was 
personally acquainted there. See these and other reasons drawn out in 
Lardner' s Works, vol. vi., pp. 151 seq., Ed. Lond. 1829. The considerations 
suggested by Dr. Lardner seem to me to be sufficient to render it in the 
highest degree probable that the church at Colosse was founded by Paul. 

5 3. When and where the epistle was written. 

This epistle is believed to have been written at Rome, when Paul was 
a prisoner there, and at about the same time that the epistle to the Ephe- 
sians, and the epistle to Philemon, were written ; and that they were all 
sent by the same persons. It is said in the epistle itself (ch. iv. 7. 9), that 
it was sent by Tychicus and Onesimus, both of whom are commended as 
6 faithful . and beloved' brethren. But the epistle to the Ephesians was 
written at Rome (see the Intro.), and was sent by Tychicus (Eph. vi. 21) ; 
and the epistle to Philemon was sent by Onesimus. It is probable, there- 
fore, that these persons visited Ephesus, Colosse, and the place where 
Philemon resided ; or, rather, that Tychicus and Onesimus visited Colosse 
together, and that then Tychicus went to Ephesus, and Onesimus went to 
his former master Philemon. That this epistle and the one to Philemon 
were written at about the same time, is further apparent from the fact 
that Epaphras is mentioned in both as with the apostle, and as joining in 
the salutation. Col. iv. 12. Phil. 23. The epistle to the Colossians bears 
internal marks of having been written at Rome, when the apostle was a 
prisoner. Thus, in ch. i. 24, he says, " who now rejoice in my sufferings 
for you." Ch. iv. 18, " Remember my bonds." If this be so, then it is not 
difficult to fix the date of the epistle with some degree of accuracy. This 
would be about the year 62. 



INTRODUCTION. 



cclxvii 



5 4. The occasion and design of the epistle. 

The general drift of this epistle has a strong resemblance to that 
addressed to the Ephesians, and it bears internal marks of being from the 
same hand. It was evidently written in view of errors which extensively 
prevailed among the churches of that part of Asia Minor, and was designed 
to inculcate the same general duties. It is of importance, therefore, to 
possess a general understanding of the nature of these errors, in order to 
a correct interpretation of the epistle. 

The church at Colosse was one of a circle or group of churches, lying 
near each other, in Asia Minor ; and it is probable that the same general 
views of philosophy, and the same errors, prevailed throughout the entire 
region where they were situated. That group of churches embraced those 
at Ephesus, Laodicea, Thyatira, and, in general, those addressed in the 
Apocalypse as 4 the seven churches of Asia.' From some of the notices 
of those churches in the New Testament, as well as from the epistle 
before us, we may learn what errors prevailed there in general, and 
against what form of error particularly the epistle to the Colossians was 
designed to guard. 

(1.) Several classes of errorists are mentioned as existing within the 
limits of the ' seven churches of Asia.' Thus, in the church at Ephesus, 
"those which say they are apostles, and are not, and hast found them 
liars" (Rev. ii. 2) ; in Smyrna, those " which say they are Jews, and are 
not, but are of the synagogue of Satan" (Rev. ii. 9) ; in Thyatira, " that 
woman Jezebel, which calleth herself a prophetess" (Rev. ii. 20) ; in Per- 
gamos, "them that hold the doctrine of the Nicolaitanes ;" those "who 
hold the doctrine of Balaam, who taught Balak to cast a stumbling-block 
before the children of Israel." Rev. ii. 14, 15. The near proximity of" 
these churches to Colosse would render it probable that the infection of 
these errors might have reached that church also. 

(2.) The apostle Paul, in his parting speech to the elders of the church 
at Ephesus, alludes to dangerous teachers to which the church there might 
be exposed, in such a manner as to show that there was some peculiar 
danger from such teachers in that community. " For I know that after 
my departure shall grievous wolves enter in among you, not sparing the 
flock. Also of your ownselves shall men arise, speaking perverse things, 
to draw away disciples after them." Acts xx. 29, 30. He does not specify, 
indeed, the kind of danger to which they would be exposed ; but it is 
evident that the danger arose from plausible teachers of error. These 
were of two classes — those who would come in from abroad, implying 
probably that there were such teachers in the neighbouring churches; 
and such as would spring up among themselves. 

(3.) In that vicinity there appear to have been numerous disciples of 
John the Baptist, retaining many Jewish prejudices and prepossessions, 
who would be tenacious of the observances of the Mosaic law. What 
were their views, is not precisely known. But it is clear that they regarded 
the Jewish law as still binding ; that they would be rigid in its observance, 
and in insisting on its observance by others; that they had at best, if 
any, a very imperfect acquaintance with Christianity ; and that they were 
ignorant of the miraculous power of the Holy Spirit, and of the fact that 
that had been poured out in a remarkable manner under the preaching 
of the apostles. Paul found a number of these disciples of John at Ephesus, 



cclxviii 



INTRODUCTION* 



who professed not to have received the Holy Ghost, and who said that they 
had been baptized unto John's baptism. Acts xix. 1—3, Among the most 
distinguished and influential of the disciples of John in that region was 
Apollos (Acts xviii. 24, 25), who is represented as an eloquent man, and 
mighty in the Scriptures. He taught at Ephesus, but how long before he 
was made more fully acquainted with the gospel, is unknown. He is 
represented as having been zealously engaged in that work, and as being 
eminently successful. Acts xviii. 25. There is no reason to doubt that he 
contributed not a little in diffusing, in that region, the peculiar views held 
by those who were known as the disciples of John. What was precisely 
the doctrine which Apollos taught, before 4 the way of God was expounded 
more perfectly to him' (Acts xviii. 26), is not now known. There is every 
reason, however, to suppose that he would insist on the observance of the 
Jewish laws, and the customs of their nation. The opinions which would 
be likely to be defended by one in his circumstances, would be those which 
prevailed when John preached— when the law of Moses was considered 
to be in full force, and when it was necessary to observe all his institutions. 
The advocates for the Jewish law among the churches would be likely to 
appeal with great force to the sentiments of so good and so eloquent a man 
as Apollos. So extensive was his influence, that Koppe supposes that the 
principal errors prevailing in the churches in Phrygia, which it was the 
design of the apostle in this epistle to eorrect, could be traced to the 
influence of the disciples of John, and especially to the teachings of this 
eloquent man. Proleg., p. 160. 

(4.) If we look into the epistle itself, we shall be able to determine with 
some degree of certainty the errors which prevailed, and which it was the 
design of this epistle to correct, and we shall find that they correspond 
remarkably with what we might anticipate, from what we have seen to be 
the errors abounding in that region, (a) Their first danger arose from 
the influence of philosophy. Ch. ii. 4— -8. The apostle warns them to 
beware lest any one should "beguile them with enticing words f he cau- 
tions them against " philosophy and vain deceit" — a philosophy that was 
based on the " tradition of men," " after the rudiments of the world, and 
not after Christ." Such philosophy might be expected to prevail in those 
cities so near to Greece, and so much imbued with the Grecian spirit, and 
one of the chief dangers w 7 hich would beset them would arise from its 
prevalence. (6) A second source of danger referred to, was that arising 
from the influence of those who insisted on the observance of the rites and 
customs of the Jewish religion. This the apostle refers to in ch. ii. 16. 
" Let no man, therefore, judge you in meat or in drink, or in respect of an 
holy day, or of the new moon, or of the Sabbath days." These are sub- 
jects on which the Jews would insist much, and in this respect the disci- 
ples of John would be likely to sympathize entirely with them. It is evi- 
dent that there were those among them who were endeavouring to enforce 
the observance of these things, (c) There is some evidence of the pre- 
valence there of a philosophy more Oriental than Grecian — a philosophy 
that savoured of Gnosticism. This philosophy was subsequently the foun- 
dation of a large part of the errors that crept into the church. Indications 
of its prevalence in Colosse, occur in places like the following. Ch. ii. 9. 
" For in him [Christ] dwelleth all the fulness of the Godhead bodily ;" 
from which it would seem probable that there were those who denied that 
the fulness of the Godhead dwelt bodily in the Lord Jesus — a favourite 



INTRODUCTION. 



cclxix 



doctrine of the Gnostics, who maintained that the assumption of human 
nature, by the Son of God, was in appearance only, and that he died on 
the cross only in appearance, and not in reality. So in ch. iL 18, there is 
a reference to * a voluntary humility and worshipping of angels, intruding 
into those things which are not seen, and which tend vainly to puff up a 
fleshly mind'— a description that will apply with remarkable accuracy to 
the homage paid by the Gnostics to the iEons, and to the general efforts 
of those who held the doctrines of that philosophy to intrude into those 
things which are not seen, and to offer an explanation of the mode of the 
divine existence, and the nature of the divine agency. See Notes on the 
verses here referred to. It will contribute not a little to a proper under- 
standing of this epistle, to keep these things in remembrance respecting 
the kind of philosophy which prevailed in the region in which Colosse was 
situated, and the nature of the dangers to which they were exposed. 

(5.) It will be seen from these remarks, and from the epistle itself, that 
the difficulties in the church at Colosse did not relate to the moral and 
religious character of its members. There is no mention of any improper 
conduct, either in individuals or in the church at large, as there was in 
the church at Corinth ; there is no intimation that they had been guilty 
of any sins but such as were common to all heathens before conversion. 
There are, indeed, intimations that they were exposed to sin, and there 
are solemn charges against indulgence in it. But the sins to which they 
were exposed were such as prevailed in all the ancient heathen world, 
and doubtless such as the Gentile part of the church, particularly, had 
been guilty of before their conversion. The following sins particularly 
are mentioned : " Fornication, uncleanness, inordinate affection, covetous- 
ness, anger, wrath, malice, blasphemy, filthy communications, and lying." 
Ch. iii. 5—9. These were common sins among the heathen (comp. Notes 
on Rom. L), and to a relapse into these they were particularly ex- 
posed ; but it does not appear that any of the members of the church had 
given occasion for public reproach, or for apostolic reproof, by falling into 
them. As they were sins, however, in which they had formerly indulged 
(ch. iii. 7), and as they were, therefore, the more liable to fall into them 
again, there was abundant occasion for all the solicitude which the apostle 
manifests on the subject. 

From the remarks now made, it is easy to see what was the design of 
the epistle to the Colossians. It was primarily to guard the church against 
the errors to which it was exposed from the prevalence of false philosophy, 
and from the influence of false teachers in religion ; to assert the superior 
claims of Christianity over all philosophy, and its independence of the 
peculiar rites and customs of the Jewish religion. 

It has been asked why the apostle wrote an epistle to the church at Co- 
losse, rather than to the church in Laodicea, especially as Laodicea was 
the capital of Phrygia 1 And it has been asked also, why an epistle was 
addressed to that church so strikingly resembling the Epistle to the Ephe- 
sians (see § 5), especially as it has been supposed that the Epistle to the 
Ephesians was designed to be a circular letter, to be read by the churches 
in the vicinity 1 The reasons why an epistle was addressed particularly 
to the church at Colosse, seem to have been such as the following : — 

(1.) Onesimus was at that time with Paul at Rome, and was about to 
return to his master Philemon, at Colosse. See the Introduction to the 
Epistle to Philemon. It was perfectly natural that Paul should avail him- 
23* 



cclxx 



INTRODUCTION. 



self of the opportunity thus afforded him, to address a letter to the church 
at Colosse also. I 

(2.) Epaphras, a principal teacher of the church at Colosse, was also 
with Paul at Rome. Ch. i. 7 ; iv. 12. He was at that time a fellow-pri- 
soner with him (Philem. 23), and it is not improbable that it was at his soli- 
citation particularly that this epistle was written. Paul had learned from 
him the state of the church at Colosse (ch. i. 6, 7), and it is not impossi- 
ble, as Koppe conjectures, that he had been sent to Rome by the church 
to seek the counsel of the apostle in the state of thing's which then exist- 
ed in Colosse. Epaphras was, at any rate, greatly interested in the state 
of things in the church, as well as in the condition of the churches at Lao- 
dicea and Hierapolis (ch. iv. 13), and nothing was more natural than that 
he should endeavour to induce the apostle to direct a letter that might be 
of benefit to them all. 

(3.) A particular reason for sending this epistle appears to have been, 
to confirm the authority of Epaphras, and to give the sanction of the apos- 
tle to the truths which he had taught. In their difficulties and dangers, 
Epaphras had taken an important part in giving them counsel. His views 
might have been opposed ; or his authority might have been disputed by 
the teachers of error there, and it was important that the apostolic sanc- 
tion should be given to what he had taught. Hence the apostle speaks 
with so much affection of Epaphras, and so warmly of him as a faithful 
servant of Christ. Ch. i. 7; iv. 12, 13. 

(4.) It may be added, that although there is a strong resemblance be- 
tween this epistle and that to the Ephesians, and although it may be re- 
garded as probable that the epistle to the Ephesians was intended in part 
as a circular, yet this epistle would not have been needless. It contains 
many things which are not in that epistle ; is especially adapted to the 
state of things in the church at Colosse, and would have the greater weight 
with Christians there from being specifically addressed to them. See 
Michaelis' Intro, to the New Testament, vol. iv. 122, and Koppe, Proleg. 
pp. 163, 164. 

§ 5. The resemblance between this epistle and that to the Ephesians. 

Every person who has given any considerable degree of attention to 
this epistle, must have been struck with its remarkable similarity to the 
epistle to the Ephesians. That resemblance is greater by far than exists 
between any other two of the epistles of Paul — a resemblance not only in 
the general style and manner which may be expected to characterize the 
different productions of the same author, but extending to the course of 
thought ; the structure of the argument ; the particular instructions, and 
to some phrases which do not occur elsewhere. This similarity relates 
particularly to the following points : — 

(1.) In the representation of the reason for which the apostle was im- 
prisoned at Rome. This resemblance, Dr. Paley (Horce Paid.) remarks, 
is " too close to be accounted for from accident, and yet too indirect and 
latent to be imputed to design, and is one which cannot easily be resolved 
into any other source than truth." It is not found in any other of his epis- 
tles. It consists in this, that Paul in these two epistles attributes his im- 
prisonment not to his preaching Christianity in general, but to his assert- 
ing the right of the Gentiles to be admitted into the church on an equal 



INTRODUCTION. 



cclxxi 



footing with the Jews, and without being obliged to conform themselves to 
the Jewish law. This was the doctrine to which he considered himself a 
martyr. Thus in ch. i. 24, he says, ' Who now rejoice in my sufferings 
for you ;" and in ch. ii. 1, " for I would that ye knew what great conflict 
I have for you, and for them at Laodicea." That is, his conflicts and 
trials, his imprisonment and danger of death, had somehow come upon 
him in consequence of his endeavouring to spread the gospel in such places 
as Colosse and Laodicea. These were Gentile communities ; and the mean- 
ing is, that his trials were the result of his efforts to preach among the 
Gentiles. The same representation is made in the epistle to the Ephe- 
sians — likewise written from Rome during his imprisonment. " For this 
cause I, Paul, the prisoner of Jesus Christ for you Gentiles" Ch. iii. 1. 
And this coincidence is also apparent by comparing two other places in 
the epistles. Thus Col. iv. 3. " Praying for us, that God would open unto 
us a door of utterance to speak the mysteries of Christ, for which I am 
in bonds." An allusion to the same * mystery* occurs also in the Epistle 
to the Ephesians. " Whereby when ye read, ye may understand my know- 
ledge in the mystery of Christ — that the Gentiles should be fellow-heirs 
of the same body, and partakers of his promise in Christ by the gospel" 
Ch. iii. 4 — 6. In the Acts of the Apostles the same statement occurs in 
regard to the cause for which the apostle was persecuted and imprisoned— 
and it is on this coincidence, which is so evidently undesigned, that Paley 
has founded the argument for the genuineness of the epistles to the Ephe- 
sians and Colossians. Horce Paulinos. The statement in the Acts of the 
Apostles is, that the persecutions of Paul which led to his appeal to the 
Roman emperor and to his imprisonment at Rome, were in consequence 
of his maintaining that the Gentiles were, in the Christian administration, 
to be admitted to the same privileges as the Jews, or that there was no 
distinction between them in the matter of salvation ; and his sufferings, 
therefore, were, as he says, 'in behalf of the Gentiles.' See, particu- 
larly, Acts xxi. 28; xxii. 21, 22. From these passages it appears that 
the offence which drew down on Paul the vengeance of his countrymen 
was, his mission to the Gentiles, and his maintaining that they were 
to be admitted to the privileges of salvation on the same terms as the 
Jews. 

(2.) There is a strong resemblance between the course of thought and 
the general structure of the Epistles to the Ephesians and the Colossians. 
To an extent that does not occur in any other of Paul's epistles, the same 
topics are introduced, and in the same order and connection. Indeed, in 
some portions, they are almost identical. Particularly the order in which 
the various topics are introduced is nearly the same. The following por- 
tions of the two epistles will be seen to correspond with each other. 



Ephesians. Colossians. 

i. 15—19 with i. 9—11. 

i. 20—23 " i. 15—19. 

i. 10 " i. 20. 

ii. 1—10 " i. 21—23. 

iii. 7 " i. 25. 

iii. 9, 10 « i. 26, 27. 

iii. 17 " ii. 7. 

ii. 11—22 " ii. 11—15. 



Cclxxii INTRODUCTION. 

Ephesians. Colossians. 

iv. 14 with ii. 8. 

iv. 15, 16 " ii. 19. 

iv. 25 " iii. 9. 

iv. 22—24 " iii. 9, 10. 

iv. 32 " iii. 12. 

v. 19, 20 « iii. 16, 17. 

v. 21; vi. 6—9 " iii. 18—22; iv. 1. 

vi. 19., " iv. 3. 

v. 16 « iv. 5. 

vi. 21 " iv. 7. 



This resemblance, thus carried almost through the epistle, shows that 
there was a similarity of condition in the two churches in reference to the 
dangers to which they were exposed, the kind of philosophy which pre- 
vailed, the false teachers who might have an influence over them, and 
the particular duties to which it was desirable their attention should be 
turned. There is, indeed, some considerable variety of phraseology in the 
discussion of these topics, but still the resemblance is remarkable, and 
would indicate that the epistles were written not far from the same time, 
and clearly by the same person. It is remarkable, among other things, as 
Michaelis has observed, that it is only in these two epistles that the apos- 
tle warns his readers against lying. Eph. iv. 25. Col. iii. 9. Hence we 
may conclude that this vice was one that particularly prevailed in the re- 
gion where these churches were situated, and that the members of these 
churches had been particularly addicted to this vice before their con- 
version. 

5 6. The epistle from Laodicea. 

In ch. iv. 16 of this epistle, the apostle gives this direction : " And when 
this epistle is read among you, cause that it be read also in the church of 
the Laodiceans, and that ye likewise read the epistle from Laodicea." 
The former part of this verse is clear, and the direction was given, doubt- 
less, because the churches of Colosse and Laodicea were in the vicinity 
of each other, and the instructions were adapted to both churches. Doubt- 
less the same form of philosophy prevailed, and the churches were exposed 
to the same errors. But it is not so clear what is meant by the " epistle 
from Laodicea." The most natural and obvious interpretation would be, 
that Paul had sent a letter also to that church, and that he wished them 
to procure it and read it. But no such epistle is now extant, and, conse- 
quently, much difficulty has been felt in determining what the apostle 
referred to. A brief examination of the opinions entertained on the sub- 
ject, seems necessary in this place. They are the following: 

1. It has been supposed that the reference is to a letter sent from the 
Laodiceans to Paul, proposing to him some questions which they desired 
him to answer, and that he now wishes the Colossians to procure that 
letter, in order that they might more fully understand the drift of the 
epistle which he now sent to them. This opinion was held by Theodoret, 
and has been defended by Storr, Rosenmuller, and others. But the objec- 
tions to it are obvious and conclusive. (1.) It is not the fair meaning of 
the language used by Paul. If he had referred to a letter to him, he 



INTRODUCTION. 



cclxxiii 



would have said so ; whereas the obvious meaning of the language used 
is, that the Colossians were to procure a letter in the possession of the 
Laodiceans, in exchange for the one which they now received from Paul. 
The churches were to make an exchange of letters, and one church was 
to read that which had been addressed to the other. (2.) If the letter had 
been addressed to Paul, it was doubtless in his possession ; and if he wished 
the church at Colosse to read it, nothing would be more natural or obvious 
than to send it, by Tychicus, along with the letter which he now sent. 
Why should he give directions to send to Laodicea to procure a copy of 
if? (3.) If a letter had been sent to him by the Laodiceans, proposing 
certain questions, why did he send the answer to the church at Colosse, 
and not to the church at Laodicea ] The church at Laodicea would cer- 
tainly have been the one that was entitled to the reply. There would 
have been a manifest impropriety in sending an epistle to one church, 
made up of answers to questions proposed by another, and then at the end 
requesting them to procure those questions, that they might understand 
the epistle. (4. ) It may be added, that it is not necessary to suppose that 
there was any such epistle, in order to understand this epistle to the Colos- 
sians. This is not more difficult of interpretation than the other epistles 
of Paul, and does not furnish in its structure any particular evidence that 
it was sent in answer to inquiries which had been proposed to the author. 

2. It has been supposed by some that the epistle referred to was one 
written to Timothy, by the apostle himself, at Laodicea. This opinion 
was defended by Theophylact. The only show of authority for it is the 
subscription at the end of the First Epistle to Timothy— -« ' The first to 
Timothy was written from Laodicea, which is the chiefest city of Phrygia 
Pacatiana." But that this is erroneous, can be easily shown. (1.) The 
subscription to the epistle to Timothy is of no authority. (2.) If this 
epistle had been referred to, Paul would not have designated it in this 
manner. It would have been rather by mentioning the person to whom it 
was addressed, than the place where it was written. (3.) There is nothing 
in the epistle to Timothy which would throw any important light on this 
to the Colossians, or which would be particularly important to them as a 
church. It was addressed to one individual, and it contains counsels 
adapted to a minister of the gospel, rather than to a church. 

3. Many have supposed that the ' epistle from Laodicea,' referred to, 
was one which Paul had written to the Laodiceans, partly for their use, 
but which was of the nature of a circular epistle, and that we still have 
it under another name. Those who hold this opinion suppose that the 
epistle to the Ephesians is the one referred to, and that it was, in fact, sent 
also to the church at Laodicea. See this question treated at length in the 
Introduction to the Epistle to the Ephesians, § 5. The reasons for sup- 
posing that the epistle now known as the ' Epistle to the Ephesians' was 
neither a circular letter, nor addressed to the church at Laodicea, are 
there given. But if the common reading of the text in Eph. i. 1, * the 
saints which are at EphesusJ be correct, then it is clear that that epistle 
was really sent to the church in that place. The only question, then, is, 
whether it is of so general a character that it might as well be sent to 
other churches as to that, and whether Paul actually sent it as a circular, 
with a direction to different churches'? Against this supposition, there 
are strong improbabilities. (1.) It is contrary to the usual practice of 
Paul. He addressed letters to particular churches and individuals ; and, 



cclxxiv 



INTRODUCTION, 



unless this case be one, there is no evidence that he ever adopted the 
practice of sending the same letter to different individuals or churches, 
(2.) There would have been some impropriety in it, if not dishonesty. An 
avowed circular letter, addressed to churches in general, or to any number 
whose names are enumerated, would be perfectly honest. But how would 
this be, if the same letter was addressed to one church, and then, with a 
new direction, addressed to another, with no intimation of its circular cha- 
racter? Would there not be a species of concealment in this which we 
should not expect of Paul ? (3.) How happens it, if this had occurred, 
that all remembrance of it was forgotten 1 When those epistles were 
collected, would not the attention be called to the fact, and some record 
of it be found in some ancient writer? Would it fail to be adverted to that 
the same epistle had been found to have been addressed to different 
churches, with a mere change in the name 1 

4. There is but one other opinion which can exist on this question ; and 
that is, that the apostle refers to some letter which had been sent to the 
Laodiceans, which we have not now in the New Testament. If this be 
so, then the reference could only be to some epistle which may be extant 
elsewhere, or which is now lost. There is an epistle extant which is 
known by the name of " St. Paul's Epistle to the Laodiceans but it has 
no well-founded claims to being a genuine epistle of Paul, and is univer- 
sally regarded as a forgery. "It is," says Michaelis, "a mere rhapsody 7 
collected from St. Paul's other epistles, and which no critic can receive as 
a genuine work of the apostle. It contains nothing which it was necessary 
for the Colossians to know, nothing which is not ten times better and more 
fully explained in the epistle which St. Paul sent to the Colossians ; in 
short, nothing which could be suitable to St. Paul's design." Intro, to the 
New Tes. iv. 127. The Greek of this epistle may be found at length in 
Michaelis ; and, as it may be a matter of curiosity, and will show that this 
cannot be the epistle referred to by Paul in Col. iv. 16, 1 wi]l subjoin here 
a translation. It is as follows : " Paul, an apostle, not of men, neither by 
men, but by Jesus Christ, to the brethren in Laodieea. Grace be to you, 
and peace, from God the Father, and our Lord Jesus Christ. I give thanks 
to my God in Christ always in my prayers, that you are mindful of and 
are persevering in good works, waiting for the promise in the day of judg- 
ment. And let not the vain speeches of some who would conceal the 
truth disturb you, to turn you away from the truth of the gospel which has 
been preached unto you. Now God grant that all they who are of me may 
be borne forward to the perfection of the truth of the gospel, to perform 
those excellent good works which become the salvation of eternal life. 
And now are my bonds manifest, in which bonds I am in Christ, and at 
the present time ; but 1 rejoice, for I know that this shall be for the fur- 
therance of my salvation, which is through your prayer and the supply of 
the Holy Ghost, whether by life or by death. For to me to live is Christ, 
and to die is joy. But our Lord himself shall grant you his mercy with 
us, that possessing love you may be of the same mind, and think the same 
thing. On this account, brethren, as ye have heard of the appearing of 
the Lord, so think and do in the fear of God, and it shall be eternal life to 
you, for it is God who worketh in you. Do all things without murmurings 
and disputings. And for the remainder, brethren, rejoice in the Lord 
Jesus Christ, and see that ye keep yourselves from all base gain of covetous- 
ness. Let all your requests be made known with boldness unto God, and 



INTRODUCTION. 



cclxxv 



be firm in the mind of Christ. And finally, brethren, whatsoever things 
are true, whatsoever things are honest, whatsoever things are holy, what- 
soever things are just, whatsoever things are lovely, these things do. And 
what you have heard and received, keep in your hearts, and it shall give 
you peace. Salute all the brethren with an holy kiss. All the saints 
salute you. The grace of our Lord Jesus Christ be with your spirit. 
Amen. Cause that this epistle be read in the church of the Colossians, 
and do you also read the epistle from Colosse." Nothing can be plainer 
than that this is not such an epistle as the apostle Paul would have written ; 
it is therefore a mere forgery. The conclusion to which we are conducted 
is, that the reference in Col. iv. 16 is to some epistle of Paul to the church 
at Laodicea which is not now extant, and that the probability is, that, 
having accomplished the object for which it was sent, it has been suffered 
to be lost. Thus, it is to be numbered with the writings of Gad, and Iddo 
the Seer, and Nathan, and the prophecy of Ahijah the Shilonite, and the 
book of Jehu (1 Chron. xix. 29. 2 Chron. ix. 29 ; xx. 34. 1 Kings xvi 
1) ; works which, having accomplished the object for which they were 
composed, have been suffered to become extinct. Nor is there anything 
improbable or absurd in the supposition that an inspired book may have 
been lost. There is no special sacredness in a mere writing, or in the 
fact that inspired truth was recorded, that makes it indispensable that it 
should be preserved. The oral discourses of the Saviour were as certainly 
inspired as the writings of Paul ; and yet but a small part of what he said 
has been preserved. John xxi. 25. Why should there be any improbability 
in supposing that an inspired book may also have been lost ] And, if it 
has, how does that fact weaken the evidence of the importance or the 
value of what we now possess 1 How does the fact that a large part of 
the sermons of the Saviour have perished, by not being recorded, diminish 
the value, or lessen the evidence of the divine authority, of the Sermon 
on the Mount] 



THE 



EPISTLE TO THE COLOSSIANS. 



CHAPTER I. 




AUL, a an apostle of Jesus 
a Ep. 1. 1. 



CHAPTER I. 

ANALYSIS OF THE CHAPTER. 

This chapter embraces the follow- 
ing topics : — 

(1.) The usual salutation to the 
church. Vs. 1, 2. 

(2.) Thanks to God for what he 
had done for the Colossians, and for 
the fruits of the gospel among them. 
Vs. 3—8. 

(3.) Prayer that they might per- 
severe in the same course, and might 
walk worthy of their calling. Vs. 
9—11. 

(4.) An exhortation to render 
thanks to God for what he had done 
for them in redemption. Vs. 12 — 
14. 

(5.) A statement of the exalted 
dignity of the Redeemer. Vs. 15 
—18. ' 

(6.) A statement of what he had 
done in the work of redemption, in 
making peace by the blood of his 
cross and reconciling the world to 
God. Vs. 19, 20. 

(7.) Through this gospel, Paul 
says, they had been reconciled to 
God, and were now brought into a 
state in which they might be pre- 
sented as holy and unblameable in 
his sight. Vs. 21— 23. 

(8.) Of this gospel, Paul says he 
was a minister ; in preaching it he 
. had been called to endure trials, but 
those trials he endured with joy; 
and in preaching this gospel he used 
the utmost diligence, warning every 
24 



Christ, by the will of God, and 
Timotheus our brother, 



man, and teaching every man in all 
wisdom, that he might present every 
one perfect in Christ Jesus. Vs. 24 
—29. 

1. Paul, an apostle of Jesus 
Christ. See Notes, Rom. i. 1. ^ By 
the will of God. Notes, 1 Cor. i. 1. 
IF And Timotheus our brother. On 
the question why Paul associated 
others with him in his epistles, see 
Notes on 1 Cor. i. 1. There was a 
particular reason why Timothy 
should be associated with him in 
writing this epistle. He was a na- 
tive of the region where the church 
was situated (Acts xvi. 1 — 3), and 
had been with Paul when he preach- 
ed there, and was doubtless well 
known to the church there. Acts 
xvi. 6. It is evident, however, from 
the manner in which Paul mentions 
him here, that he did not regard him 
as ' an apostle,' and did not wish the 
church at Colosse to consider him as 
such. It is not ' Paul and Timothy, 
apostles of Jesus Christ,' but 4 Paul, 
an apostle of Jesus Christ, and Timo- 
thy our brother.' Paul is careful 
never to apply the term apostle to 
Timothy. Phil. i. 1. "Paul and 
Timotheus, the servants of Jesus 
Christ." Comp. 1 Thess. i. 1. 2 
Thess. i. 1. If he had regarded 
Timothy as an apostle, or as having 
apostolic authority, it is not easy to 
conceive why he should not have re- 
ferred to him as such in these letters 
to the churches. Could he have fail- 
277 



278 



COLOSSIANS. 



[A. D. 64. 



2 To the saints a and faithful 
brethren in Christ which are at 
Colosse : b Grace be unto you, and 
peace, from God our Father, and 
the Lord Jesus Christ. 

3 We c give thanks to God and 
the Father of our Lord Jesus 
Christ, praying always for you, 

4 Since we heard of your faith 

a Ps. 16. 3. b Ga. 1. 3. 

c Ep. 1. 15, 16. 

ed to see that the manner in which 
he referred to him was adapted to 
produce a very important difference 
in the estimate in which he and Ti- 
mothy would be held by the Colos- 
sians ? 

2. Grace be unto you. See Notes, 
Rom. i. 7. 

3. We give thanks to God. See 
Notes on the parallel place in Eph. 
i. 15, 16. IT Praying always for you. 
See Notes on Rom. i. 9. Eph. i. 16. 
Comp. 1 Thess. i. 2. 

4. Since we heard of your faith 
in Christ Jesus. To wit, by Epa- 
phras, who had informed Paul of the 
steadfastness of their faith and love. 
Vs. 7, 8. This does not prove that 
Paul had never been at Colosse, or 
that he did not establish the church 
there, for he uses a similar expres- 
sion respecting the church at Ephe- 
sus (Eph. i. 15), of which he was 
undoubtedly the founder. The mean- 
ing is, that he had heard of their 
faith at that time, or of their perse- 
verance in faith and love, f Which 
ye have to all the saints. In what 
way they had manifested this is not 
known. It would seem that Paul 
had been informed that this was a 
character of their piety, that they 
had remarkable love for all who bore 
the christian name. Nothing could 
be more acceptable information re- 
specting them to one who himself so 
ardently loved the church ; and no- 
thing could have furnished better 
evidence that they were influenced 



in Christ Jesus, and of the love 
which ye have to all the saints ; 

5 For the hope which is laid 
up d for you in heaven, whereof 
ye heard before in the word of 
the truth of the gospel, 

6 Which is come unto you, as 
it is in all e the world ; and bring- 
eth / forth fruit as it doth also in 

d 2Ti.4. 8. IPe. 1. 4. ever. 23. 
/ Jno. 15. 16. 



by the true spirit of religion. Comp. 
1 John iii. 14. 

5. For the hope which is laid up 
for you in heaven. That is, 4 1 give 
thanks that there is such a hope laid 
up for you.' The evidence which 
he had that this hope was theirs, 
was founded on the faith and love 
to the saints which he heard they 
had evinced. He fully believed that 
where there was such faith and love, 
there was a well-founded hope of 
heaven. The word 1 hope' here is 
used, as it often is, for the thing hoped 
for. The object of hope — to wit, 
eternal happiness, was reserved for 
them in heaven. ^[ Whereof ye 
heard before. When the gospel was 
first preached to you. You were told 
of the blessed rewards of a life of 
faith, in heaven. ^ In the word of 
the truth of the gospel. In the true 
word of the gospel. 

6. Which is come unto you. It 
has not been confined to the Jews, 
or limited to the narrow country 
where it was first preached, but has 
been sent abroad to the Gentile world. 
The object of the apostle here seems 
to be, to excite in them a sense of 
gratitude that the gospel had been 
sent to them. It was owing entirely 
to the goodness of God in sending 
them the gospel, that they had this 
hope of eternal life, If As it is in 
all the world. It is confined to no 
place or people, but is designed to 
be a universal religion. It offers the 
same blessedness in heaven to all. 



A. D. 64.] 



CHAPTER I. 



279 



you, since the day ye heard a of 
it, and knew the b grace of God 
in truth. e 

7 As ye also learned of d Epa- 
phras our dear fellow-servant, who 
is for you a faithful minister of 
Christ ; 

aRo, 10. 17. b Tit. 2. 11, 12. 

c Jno. 4. 23. d Phi. 23. 

Comp. Notes on ver. 23. % And 
bringing forth fruit The fruits 
of righteousness or good living. See 
Notes on 2 Cor. ix. 10. The mean- 
ing is, that the gospel was not with- 
out effect wherever it was preached. 
The same results were observable 
everywhere else as in Colosse, that 
it produced most salutary influences 
on the hearts and lives of those who 
received it. On the nature of the 
* fruits' of religion, see Notes on Gal. 
v. 22, 23. If Since the day ye heard 
of it. It has constantly been pro- 
ducing these fruits since you first 
heard it preached. ^And knev) the 
grace of God in truth. Since the 
time ye knew the true grace of God ; 
since you became acquainted with 
the real benevolence which God has 
manifested in the gospel. The mean- 
ing is, that ever since they had heard 
the gospel it had been producing 
among them abundantly its appropri- 
ate fruit, and that the same thing 
had also characterized it wherever it 
had been dispensed. 

7. As ye also learned of Epaphras. 
Epaphras was then with Paul. Phi- 
lem. 23. He had probably been sent to 
him by the church at Colosse to con- 
sult him in reference to some mat- 
ters pertaining to the church there. 
It is evident from this, that Epaphras 
was a minister of the church at Co- 
losse, though there is no evidence, 
as has been often supposed, that he 
was the founder of the church. The 
apostle here says, that they had learn- 
ed from Epaphras the true nature of 
the gospel, and he designs undoubt- 
edly to confirm what he had taught 



8 Who also declared unto us 
your love e in the Spirit. 

9 For this cause we also, since 
the day we heard it, do not cease 
to pray for you, and to desire 
that ye might be filled with the 
knowledge of his will, / in all 

e Ro. 15. 30. / Ro. 12. 2. Ep. 5. 10, 17. 

them, in opposition to the teachings 
of errorists. See the Introduction, 
§ 4. He had doubtless conferred with 
Epaphras respecting the doctrines 
which he had taught there. IT Our 
dear fellow-servant This shows 
that Paul had contracted a strong 
friendship for Epaphras. There is 
no reason to believe that he had 
known him before, but his acquaint- 
ance with him now had served to 
attach him strongly to him. It is 
possible, as has been conjectured (see 
the Introduction), that there was a 
party in the church at Colosse op- 
posed to Epaphras and to the doc- 
trines which he preached, and if this 
were so, Paul's strong expression of 
attachment for him would do much 
to silence the opposition. If Who is 
for you a faithful minister of Christ 
6 For you,' when he is with you, and 
in managing your interests here. 

8. Who also declared unto us your 
love in the Spirit The love wrought 
in you by the Holy Spirit. It was 
not mere natural affection, but love 
wrought in their hearts by the agency 
of the Holy Ghost. 

9. Do not cease to pray for you. 
Ver. 3. The progress which they 
had already made, and the love 
which they had shown, constituted 
an encouragement for prayer, and a 
reason why higher blessings still 
should be sought. We always feel 
stimulated and encouraged to pray 
for those who are doing well. IT That 
ye might be filled with the know- 
ledge of his wilt They had shown 
by their faith and love that they 
were disposed to do his will, and the 



280 



COLOSSIANS. 



[A. D. 64. 



wisdom ° and spiritual understand- 
ing; 6 

1 0 That y e might walk worthy c of 
the Lord unto all pleasing, d being 
fruitful in every good work, and in- 

a Ps. 119. 99. 6 1 Jno. 5. 20. c Ph. 1. 27. 
d 1 Th. 4. 1. c Jno. 15. 8, 16. 

apostle now prays that they might 
be fully acquainted with what he 
would have them do. He offered a 
similar prayer in behalf of the Ephe- 
sians. See the parallel place in Eph. 
i. 17 — 19, and the Notes on those 
verses. % In all wisdom. That you 
may be truly wise in all things. 
Eph. i. 17. And spiritual under- 
- standing. In understanding those 
things that pertain to the 4 Spirit 
that is, those things taught by the 
Holy Spirit, and those which he pro- 
duces in the work of salvation. See 
Notes on 1 Cor. ii. 12, 13. Comp. 
1 John ii. 20; v. 20. 

10. That ye might walk worthy 
of the Lord. That you may live 
as becomes the followers of the Lord. 
How this was to be done he states 
in this and the following verses. 
Jf Unto all pleasing. So as to please 
him in all things. Comp. Heb. xi. 
5. IT Being fruitful in every good 
work. This is one way in which we 
are to w r alk worthy of the Lord, and 
so as to please him. See Notes on 
John xv. 8. And increasing in 
the knowledge of God. This is an- 
other way in which we may wa]k 
worthy of the Lord, and so as to 
please him. It is by endeavouring 
to become better acquainted with his 
true character. God is pleased with 
those who desire to understand what 
he is ; what he does ; what he pur- 
poses ; what he commands. Hence 
he not only commands us to study 
his works (comp. Ps. cxi. 2), but he 
has made a world so beautiful as to 
invite us to contemplate his perfec- 
tions as reflected in that world. All 
good beings desire that others should 
understand their character, and God 



creasing^in the knowledge of God; 

11 Strengthened s with all 
might, according to his glorious 
power, unto all patience h and 
long-suffering, with joyfulness ; * 

/ 2 Pe. 3. 18. g Is. 45. 24. 

h Ja. 1. 4. i Ro. 5. 3. 

delights in those who are sincerely 
desirous of knowing what he is, and 
who inquire with humility and rever- 
ence into his counsels and his will. 
Men are often displeased when others 
attempt to look into their plans, for 
they are sensible they will not bear 
the light of investigation. God has no 
plans w r hich would not be seen to be, 
in the highest degree, glorious to him. 

11. Strengthened with all might. 
This was also an object of Paul's 
earnest prayer. He desired that they 
might be strengthened for the per- 
formance of duty ; to meet tempta- 
tions ; and to bear up under the va- 
rious trials of life, f According to 
his glorious power. Not by any 
human means, but by the power of 
God. There is a manifestation of 
power in the spirit with which Chris- 
tians are enabled to bear up under 
trials, which shows that it is not of 
human origin. It is the power which 
God gives them in the day of trial. 
This power is 4 glorious,' or, as it is 
in the Greek, it is the 4 power of his 
glory.' It is manifestly the power 
of the great and glorious God, and 
it tends to promote his glory, and to 
show forth his praise. H Unto all 
patience. So that you may be ena- 
bled to bear all your trials without 
murmuring. It is only the power 
of God that can enable us to do that. 
*[ And long-suffering. Notes, 1 Cor. 
xiii. 4. IT With joyfulness. Notes, 
Rom. v. 3. 2 Cor. vii. 4. The Sy- 
riac version, Chrysostom, and a few 
MSS. attach this to the following 
verse, and read it, 4 With joyfulness 
giving thanks to the Father,' &c. 
The only difference is in the pointing, 
and either reading makes good sense. 



A. D. 64.] CHAPTER I. 

12 Giving thanks unto the Fa- 



281 



12. Giving thanks to the Father. 
This is another mode by which we 
may ' walk worthy of the Lord unto 
all pleasing' (ver. 10) ; to wit, by 
rendering appropriate thanks to God 
for his mercy. The particular point 
which the apostle here says demand- 
ed thanksgiving was, that they had 
been called from the kingdom of 
darkness to the kingdom of light. 
This had been done by the special 
mercy of the Father, who had pro- 
vided the plan of salvation, and had 
sent his Son to redeem them. The 
connection shows that the word 
' Father' refers, in this place, not to 
God as the Father of his creatures, 
but to the Father as distinguished 
from the Son. It is the " Father" 
who has translated us into the king- 
dom of the " Son." Our especial 
thanks are due to the " Father" in 
this, as he is represented as the great 
Author of the whole plan of salva- 
tion — as he who sent his Son to re- 
deem us. If Who hath made us 
meet. The word here used — txawoc* 
—means properly to make sufficient, 
from lxavo$ — sufficient, abundant, 
much. The word conveys the idea 
of having sufficient or enough to ac- 
complish anything. See it explained 
in the Notes on 2 Cor. iii. 6. The 
verb is not elsewhere used in the 
New Testament. In its use here, 
there seems to be implied the idea 
of conferring the privilege or the 
ability to be thus made the partakers 
of the kingdom, and the idea also of 
rendering us Jit for it. The sense 
is, he has conferred on us grace suffi- 
cient to make it proper that we 
should partake of the blessings of his 
kingdom. In regard to this 4 fitness' 
or * meetness' for that kingdom, we 
may remark, (1.) that it does not 
mean that we are rendered fit by our 
own merits, or by anything which 
we have done; for it is expressly 
24* 



ther, which hath made us meet ° 

a Re. 22. 14. 



said that it is God who has thus ren- 
dered us ' meet' for it. No one, by 
his own merits, ever made himself 
Jit for heaven. His good works can- 
not be an equivalent for the eternal 
rewards of heaven ; nor is the heart, 
when unrenewed, even in the best 
state, Jit for the society and the em- 
ployments of heaven. There is no 
adaptedness of such a heart, how- 
ever amiable and however refined, 
to the pure spiritual joys of the up- 
per world. Those joys are the joys 
of religion, of the love of God, of 
pleasure in holiness ; and the unre- 
newed heart can never be wrought 
up to a fitness to enter into those 
joys. Yet (2.) there is a fitness or 
meetness which Christians possess 
for heaven. It consists in two things. 
First, in their having complied with 
the conditions on which God pro- 
mises heaven, so that, although they 
have no merit in themselves, and no 
fitness by their own works, they have 
that meetness which results from 
having complied with the terms of 
favour. They have truly repented 
of their sins, and believed in the Re- 
deemer; and they are thus in the 
proper state of mind to receive the 
mercy of God ; for, according to the 
terms of mercy, there is a propriety 
that pardon should be bestowed on 
the penitent, and peace on the be- 
lieving. A child that is truly broken- 
hearted for a fault, is in a fit state 
of mind to be forgiven ; a proud, and 
obstinate, and rebellious child, is not. 
Secondly, there is, in fact, a fitness 
in the Christian for the participation 
of the inheritance of the saints in 
light. He has a state of feeling that 
is adapted to that. There is a con- 
gruity between his feelings and hea- 
ven — a state of mind that can be sa- 
tisfied with nothing but heaven. He 
has in his heart substantially the 
same principles which reign in hea- 



282 



COLOSSIANS. 



[A. 64 



to be partakers of the inheritance 
° of the saints in light : 

a Ac. 20. 32. 

ven ; and he is fitted to find happi- 
ness only in the same objects in 
which the inhabitants of heaven do. 
He loves the same God and Saviour ; 
has pleasure in the same truths; 
prefers, as they do, holiness to sin; 
and, like the inhabitants of heaven, 
he would choose to seek his pleasure 
in holy living, rather than in the 
ways of vanity. His preferences are 
all on the side of holiness and vir- 
tue ; and, with such preferences, he 
is fitted for the enjoyments of hea- 
ven. In character, views, feelings, 
and preferences, therefore, the Chris- 
tian is made ' fit' to participate in the 
employments and joys oPthe saints 
in light. % To be partakers of the 
inheritance. The privileges of reli- 
gion are often represented as an 
heirship, or an inheritance. See 
Notes on Rom. viii. 17. % Of the 
saints in light. Called, in ver. 13, 
' the kingdom of his dear Son.' This 
is a kingdom of light, as opposed to 
the kingdom of darkness in which 
they formerly were. In the East, 
and particularly in Persia, there 
prevailed early the belief that there 
were two great kingdoms in the uni- 
verse — that of light, and that of 
darkness. We find traces of this 
opinion in the Scriptures, where the 
kingdom of God is called 'light,' 
and that of Satan is called 'dark- 
ness.' These are, of course, figura- 
tive expressions; but they convey 
important truth. Light, in the Scrip- 
tures, is the emblem of holiness, 
knowledge, happiness ; and al] these 
are found in the kingdom over which 
God presides, and of which Chris- 
tians are* the heirs. Accordingly, 
we find the word light often used to 
describe this kingdom. Thus it is 
said of God, who presides over it, 
that he " is light, and in him is no 
darkness at all," 1 John i. 5; of 



13 Who hath delivered us from 
the power of darkness, h and hath 

b 1 Pe. 2. 9. 

Christ, that he is " the light of man," 
John i. 4; that he is "the true 
light," John i. 9 ; that he is " the 
light of the world," John viii. 12. 
Comp. xii. 35. Luke ii. 32. The 
angels of that kingdom are 1 angels 
of light,' 2 Cor. xi. 14. Those who 
compose that kingdom on earth are 
' the children of light,' Luke xvi. 8. 
1 Thess. v. 5. And all the descrip- 
tions of that kingdom in heaven re- 
present it as filled with light and 
glory. Isa. lx. 19. Rev. xx. 23; 
xxii. 5. 

13. Who hath delivered us from the 
power of darkness. The power ex- 
erted over us in that dark kingdom 
to which we formerly belonged — 
the kingdom of Satan. The charac- 
teristic of this empire is darkness — 
the emblem of (1.) sin; (2.) error; 
(3.) misery and death. Over us, by 
nature, these things had uncontrol- 
able power ; but now we are deliv- 
ered from them, and brought to the 
enjoyment of the privileges of those 
who are connected with the kingdom 
of light. Darkness is often used to 
represent the state in which men are 
by nature. Comp. Luke i. 79. Acts 
xxvi. 18. Rom. xiii. 12. 1 Pet. 
ii. 9. 1 John ii. 8. % And hath 
translated us. The word here ren- 
dered 4 translated' is often used in 
the sense of removing a people from 
one country to another. See Jose- 
phus, Ant. ix. 11. 1. It means, here, 
that they who are Christians have 
been transferred from one kingdom 
to another, as if a people were thus 
removed. They become subjects of 
a new kingdom, are under different 
laws, and belong to a different com- 
munity. This change is made in 
regeneration, by which we pass from 
the kingdom of darkness to the king- 
dom of light; from the empire of 
sin, ignorance, and misery, to one of 



A. D. 64.] 



CHAPTER I. 



283 



translated us into trie kingdom of 
1 his dear Son ; 

14 In a whom we have redemp- 

1 the Son of his love. a Ep. 1. 7. 

holiness, knowledge, and happiness. 
No change, therefore, in a man's life 
is so important as this ; and no words 
can suitably express the gratitude 
which they should feel who are thus 
transferred from the empire of dark- 
ness to that of light. 

14. In whom we have redemption. 
See this explained in the Notes on 
Eph. i. 7. The passage here proves 
that we obtain forgiveness of sins 
through the blood of Christ; but it 
does not prove that this is all that we 
obtain through that blood. 

15. Who is the image of the in- 
visible God. s'CxCjv Tfov $sov ?ov dopa- 
tov. The object here, as it is in the 
parallel place in Eph. i. 20 — 23, is 
to give a just view of the exaltation 
of the Redeemer. It is probable 
that, in both cases, the design is to 
meet some erroneous opinion on this 
subject that prevailed in those 
churches, or among those that claim- 
ed to be teachers there. See the 
Introduction to this epistle, and 
comp. the Notes on Eph. i. 20 — 23. 
For the meaning of the phrase oc- 
curring here, ' the image of the in- 
visible God? see the Notes on Heb. 
i. 3, and 2 Cor. iv. 4. The meaning 
is, that he represents to mankind the 
perfections of God, as an image, fig- 
ure, or drawing does the object which 
it is made to resemble. See the word 
image — dxw — explained in the 
Notes on Heb. x. 1. It properly de- 
notes that which is a copy or deline- 
ation of a thing; which accurately 
and frilly represents it, in contradis- 
tinction from a rough sketch, or out- 
line. Comp. Rom. viii. 29. 1 Cor. 
xi. 7; xv. 49. The meaning here 
is, that the being and perfections of 
God are accurately and fully repre- 
sented by Christ. In what respects 
particularly he was thus a represent- 



tion through his blood, even the 
forgiveness of sins : 

15 Who is the image b of the 

b He. 1. 3. 

ative of God, the apostle proceeds to 
state in the following verses, to wit, 
in his creative power, in his eternal 
existence, in his heirship over the 
universe, in the fulness that dwelt in 
him. This cannot refer to him mere- 
ly as incarnate, for some of the things 
affirmed of him pertained to him before 
his incarnation ; and the idea is, that 
in all things Christ fairly represents 
to us the divine nature and perfec- 
tions. God is manifest to us through 
him. 1 Tim. hi. 16. We see God 
in him as we see an object in that 
which is in all respects an exact 
copy of it. God is invisible. No 
eye has seen him, or can see him ; 
but in what Christ is, and has done 
in the w T orks of creation and redemp- 
tion, we have a fair and full repre- 
sentation of what God is. See Notes 
on John i. 18 ; xiv. 9. IT The first- 
born of every creature. Among all 
the creatures of God, or over all his 
creation, occupying the rank and 
pre-eminence of the first-born. The 
first-born, or the eldest son, among 
the Hebrews as elsewhere, had pe- 
culiar privileges. He was entitled 
to a double portion of the inherit- 
ance. It has been, also, and espe- 
cially in oriental countries, a com- 
mon thing for the eldest son to suc- 
ceed to the estate and the title of his 
father. In early times, the first-born 
son was the officiating priest in the 
family, in the absence or on the 
death of the father. There can be 
no doubt that the apostle here has 
reference to the vsual distinctions 
and honours conferred on the first- 
born, and means to say that, among 
all the creatures of God, Christ oc- 
cupied a pre-eminence similar to 
that. He does not say that, in all 
respects, he resembled the first-born 
in a family ; nor does he say that he 



284 



COLOSSIANS. 



[A. D. 64. 



invisible God, the first-born of 
every creature : 



himself was a creature, for the point 
of his comparison does not turn on 
these things, and what he proceeds 
to affirm respecting him is inconsist- 
ent with the idea of his being a cre- 
ated being himself. He that 1 cre- 
ated all things that are in heaven 
and that are in earth,' was not him- 
self created. That the apostle did 
not mean to represent him as a crea- 
ture, is also manifest from the reason 
which he assigns why he is called 
the first-born. ' He is the image of 
God, and the first-born of every crea- 
ture, for — ikt — by him were all 
things created.' That is, he sus- 
tains the elevated rank of the first- 
born, or a high eminence over the 
creation, because by him 6 all things 
were created in heaven and in 
earth.' The language here used, 
also, does not fairly imply that he 
was a creature, or that he was in 
nature and rank one of those in re- 
lation to whom it is said he was the 
first-born. It is true that the word 
first-born — rtpcoto-toxos — properly 
means the first-born child of a father 
or mother, Matt. i. 25. Luke ii. 7; 
or the first-born of animals. But 
two things are also to be remarked 
in regard to the use of the word : 
(1.) It does not necessarily imply 
that any one is born afterwards in 
the family, for it would be used of 
the first-born, though an only child ; 
and (2.) it is used to denote one who 
is chief, or who is highly distin- 
guished and pre-eminent. Thus it 
is employed in Rom. viii. 29, "That 
he might be the first-born among 
many brethren." So, in ver. 18 of 
this chapter, it is said that he was 
" the first-born from the dead ;" not 
that he was literally the first that 
was raised from the dead, which was 
not the fact, but that he might be 
pre-eminent among those that are 



16 For by him a were all things 
created, that are in heaven, and 

a Jno. 1. 3. 

raised. Comp. Ex. iv. 22. The 
meaning, then, is, that Christ sus- 
tains the most exalted rank in the 
universe; he is pre-eminent above 
all others ; he is at the head of all 
things. The expression does not 
mean that he was 4 begotten before 
all creatures,' as it is often explain- 
ed, but refers to the simple fact that 
he sustains the highest rank over the 
creation. He is the Son of God. 
He is the heir of all things. All 
other creatures are also the ' offspring 
of God ;' but he is exalted as the Son 
of God above all. 

16. For by him were all things 
created. This is one of the reasons 
why he is called ' the image of God,' 
and the ' first-born.' He makes God 
known to us by his creative power, 
and by the same power in creation 
shows that he is exalted over all 
things as the Son of God. The 
phrase which is here used by the 
apostle is universal. He does not 
declare that he created all things in 
the spiritual kingdom of God, or that 
he arranged the events of the gospel 
dispensation, as Socinians suppose 
(see Crellius); but that everything 
was created by him. A similar form 
of expression occurs in John i. 3. 
See Notes on that verse. There 
could not possibly be a more explicit 
declaration that the universe was 
created by Christ, than this. As if 
the simple declaration in the most 
comprehensive terms were not 
enough, the apostle goes into a spe- 
cification of things existing in hea- 
ven and earth, and so varies the 
statement as if to prevent the possi- 
bility of mistake. *ft That are in 
heaven. The division of the universe 
into ' heaven and earth' is natural 
and obvious, for it is the one that is 
apparent. See Gen. i. 1. Heaven, 
then, according to this division, will 



A. D. 64] 



CHAPTER I. 



285 



that are in earth, visible and invi- 
sible, whether they be thrones, or 
dominions, or principalities, or 

embrace all the universe, except the 
earth ; and will include the heavenly 
bodies and their inhabitants, the dis- 
tant worlds, as well as heaven, more 
strictly so called, where God resides. 
The declaration, then, is, that all 
things that were in the worlds above 
us were the work of his creative 
power. % And that are in earth. 
All the animals, plants, minerals, 
waters, hidden fires, &c. Everything 
which the earth contains, Visible 
and invisible. We see but a small 
part of the universe. The angels 
we cannot see. The inhabitants of 
distant worlds we cannot see. Nay, 
there are multitudes of worlds which, 
even with the best instruments, we 
cannot see. Yet all these things are 
said to have been created by Christ. 
IT Whether they be thrones. Whe- 
ther those invisible things be thrones. 
The reference is to the ranks of an- 
gels, called here thrones, dominions, 
&c. See Notes on Eph. i. 21. The 
word ' thrones' does not occur in the 
parallel place in Ephesians; but 
there can be no doubt that the refer- 
ence is to an order of angelic beings, 
as those to whom dominion and 
power were intrusted. The other 
orders enumerated here are also 
mentioned in Eph. i. 21. f All 
things were created by him. The 
repetition, and the varied statement 
here, are designed to express the 
truth with emphasis, and so that 
there could not be the possibility of 
mistake or misapprehension. Comp. 
Notes on John i. 1 — 3. The import- 
ance of the doctrine, and the fact 
that it was probably denied by false 
teachers, or that they held philoso- 
phical opinions that tended to its 
practical denial, are the reasons why 
the apostle dwells so particularly on 
this point. ^And for him. For his 
glory; for such purposes as he de- 



powers : all things were created 
by a him, and for him : 

a Ro. 11. 36. 

signed. There was a reference to 
himself in the work of creation, just 
as, when a man builds a house, it is 
with reference to some important 
purposes which he contemplates, 
pertaining to himself. The universe 
was built by the Creator to be his 
own property ; to be the theatre on 
which he would accomplish his pur- 
poses, and display his perfections. 
Particularly the earth was made by 
the Son of God to be the place where 
he would become incarnate, and ex- 
hibit the wonders of redeeming love. 
There could not be a more positive de- 
claration than this, that the universe 
was created by Christ ; and, if so, he 
is divine. The work of creation is 
the exertion of the highest power of 
which we can form a conception, 
and is often appealed to in the Scrip- 
tures by God to prove that he is di- 
vine, in contradistinction from idols. 
If, therefore, this passage be under- 
stood literally, it settles the question 
about the divinity of Christ. Ac- 
cordingly, Unitarians have endea- 
voured to show that the creation 
here referred to is a moral creation ; 
that it refers to the arrangement of 
affairs in the christian church, or to 
the kingdom of God on earth, and 
not to the creation of the material 
universe. This interpretation has 
been adopted even by Grotius, who 
supposes that it refers to the arrange- 
ment by which all things are fitted 
up in the new creation, and by which 
angels and men are reconciled. By 
the * things in heaven and in earth,' 
some Unitarian expositors have un- 
derstood the Jews and the Gentiles, 
who are reconciled by the gospel ; 
others, by the things in heaven, un- 
derstand the angels, and, by the 
things on earth, men, who are brought 
into harmony by the gospel plan of 
salvation. But the objections to this 



286 



17 And he is before ° all things, 

a Jno. L 1. 



COLOSSIANS. [A. D. 64. 

and by him all tilings consist; 



interpretation are insuperable : (1.) 
The word created is not used in this 
sense properly, and cannot be. That 
it may mean to arrange, to order, is 
true ; but it is not used in the sense 
of reconciling, or of bringing dis- 
cordant things into harmony. To 
the great mass of men, who have no 
theory to support, it would be under- 
stood in its natural and obvious sense, 
as denoting the literal creation. (2.) 
The assertion is, that the < creative' 
power of Christ was exerted on « all 
things? It is not in reference to 
angels only, or to men, or to Jews, 
or to Gentiles; it is in relation to 
' everything in heaven and in earth ;' 
that is, to the whole universe. Why 
should so universal a declaration be 
supposed to denote merely the intel- 
ligent creation'? (3.) With what 
propriety, or in what tolerable sense, 
can the expression ' things in heaven 
and things in earth' be applied to the 
Jews and Gentiles 1 In what sense 
can it be said that they are ' visible 
and invisible V And, if the language 
could be thus used, how can the fact 
that Christ is the means of reconcil- 
ing them be a reason why he should 
be called * the image of the invisible 
GodV (4.) If it be understood of a 
moral creation, of a renovation of 
things, of a change of nature, how 
can this be applied to the angels ? 
Has Christ created them anew] 
Has he changed their nature and 
character 1 Good angels cannot need 
a spiritual renovation; and Christ 
did not come to convert fallen an- 
gels, and to bring them into harmony 
with the rest of the universe. (5.) 
The phrase here employed, of ' cre- 
ating all things in heaven and on 
earth,' is never used elsewhere to 
denote a moral or spiritual creation. 
It appropriately expresses the crea- 
tion of the universe. It is language 
strikingly similar to that used by 



Moses, Gen. i. 1 ; and it would be 
so understood by the great mass of 
mankind. If this be so, then Christ 
is divine, and we can see in this 
great work a good reason w T hy he is 
called 'the image of the invisible 
God,' and why he is at the head of 
the universe — the first-born of the 
creation. It is because, through him, 
God is made known to us in the work 
of creation ; and because, being the 
great agent in that work, there is a 
propriety that he should occupy this 
positiou at the head of all things. 

17. And he is before all things. 
As he must be, if he created all 
things. Those who regard this as 
referring to a moral creation, inter- 
pret it as meaning that he has the 
pre-eminence over all things ; not 
as referring to his pre-existence. 
But the fair and proper meaning of 
the word before (rtpo) is, that he was 
before all things in the order of ex- 
istence. Comp. Matt. viii. 29. John 
xi. 55 ; xiii. 1. Acts v. 36 ; xxi. 38. 
2 Cor. xii. 2. It is equivalent to say- 
ing that he was eternal — for he that 
had an existence before anything 
was created, must be eternal. Thus 
it is equivalent to the phrase ' In the 
beginning.' Gen. i. 1. Comp. Notes, 
John i. 1. % And by him all things 
subsist. Or are sustained. See 
Notes on Heb. i. 3. The meaning 
is, that they are kept in the present 
state ; their existence, order, and ar- 
rangement are continued by his pow- 
er. If unsupported by him, they 
would fall into disorder, or sink back 
to nothing. If this be the proper 
interpretation, then it is the ascrip- 
tion to Christ of infinite power — for 
nothing less could be sufficient to 
uphold the universe ; and of infinite 
wisdom — for this is needed to pre- 
serve the harmonious action of the 
suns and systems of which it is com- 
posed. None could do this but one 



A. D. 64] 



CHAPTER I. 



287 



18 And he is the head a of the 
body, the church ; who is the be- 
ginning, b the first-born from the 

a Ep. 5. 23. b 1 Co. 15. 20. 

who is divine ; and hence we see 
the reason why he is represented as 
the image of the invisible God. He 
is the great and glorious and ever- 
active agent by whom the perfections 
of God are made known. 

18. And he is the head of the 
body, the church. Notes, Eph. i. 22 ; 
v. 23. % Who is the beginning. In 
all things — alike in the work of cre- 
ation and in the church. He is the 
fountain of authority and power, and 
commences everything that is de- 
signed to uphold the order of the 
universe, and to save the world. 
IF The first-born from the dead. At 
the head of those who rise from their 
graves. This does not mean liter- 
ally that he was the first who rose 
from the dead, for he himself raised 
up Lazarus and others, and the bo- 
dies of saints arose at his crucifixion ; 
but it means that he had the pre- 
eminence among them all ; he was 
the most illustrious of those who 
will be raised from the dead, and is 
the head over them all. Especially, 
he had this pre-eminence in the re- 
surrection in this respect, that he 
was the first who rose from death to 
immortality. Others who were raised 
undoubtedly died again. Christ rose 
to die no more.* See Notes on 
1 Cor. xv. 20. If That in all things. 
Marg., among all. The Greek will 
bear either construction, and either 
will accord with the scope of the 
apostle's remarks. If the former, it 
means that he is at the head of all 
things — the universe ; if the latter, 
that he is chief among those who 
rose from the dead. Each of these 
is true, but the scope of the passage 
seems rather to require us to under- 
stand this of everything, and to mean 
that all the arrangements respecting 
him were such as to give him supre- 



dead ; that 1 in all things he might 
have the pre-eminence. 

19 For it pleased the Father 

1 among all. 

macy over the universe. 1f He might 
have the pre-eminence. Gr., might 
be first — rtpcotsvcov. That is, might 
be first in rank, dignity, honour, pow- 
er. He has the pre-eminence (1.) 
as over the universe which he has 
formed — as its Creator and Proprie- 
tor; (2.) as chief among those who 
shall rise from the dead — since he 
first rose to die no more, and their 
resurrection depends on him ; (3.) as 
head of the church — all synods, 
councils, and governments being 
subject to him, and he alone having 
a right to give law to his people ; 
and (4.) in the affections of his 
friends — being in their affections and 
confidence superior to all others. 

19. For it pleased the Father. 
The words 4 the Father' are not in the 
original, but they are not improperly 
supplied. Some word must be un- 
derstood, and as the apostle in ver. 
12 referred to 4 the Father' as having 
a claim to the thanks of his people 
for what he had done, and as the 
great favour for which they ought to 
be thankful is that which lie imme- 
diately specifies — the exaltation of 
Christ, it is not improper to suppose 
that this is the word to be under- 
stood here. The meaning is, that 
he chose to confer on his Son such a 
rank, that in all things he might 
have the pre-eminence, and that 
there might be in him 4 all fulness.' 
Hence, by his appointment, he was 
the agent in creation, and hence he 
is placed over all things as the head 
of the church. IT That in him 
should all fulness dwell. That in 
him there should be such dignity, 
authority, power, and moral excel- 
lence as to be fitted to the work of 
creating the world, redeeming his 
people, and supplying everything 
needful for their salvation. On the 



283 



COLOSSIANS. 



[A. D. G4. 



that in him ° should all fulness 
dwell ; 

20 And, 1 having made b peace 

a Jno. 1. 16. 1 or, making. b Ep. 2. 14-16. 

word fulness, see Notes on John i. 
14. 16. Comp. Rom. xi. 12. 25. Gal. 
iv. 4. Eph. i. 23 ; iii. 19. Col. ii. 
9. This is to us a most precious 
truth. We have a Saviour who is 
in no respect deficient in wisdom, 
power, and grace to redeem and save 
us. There is nothing necessary to 
be done in our salvation which he is 
not qualified to do ; there is nothing 
which we need to enable us to per- 
form our duties, to meet temptation, 
and to bear trial, which he is not 
able to impart. In no situation of 
trouble and danger will the church 
find that there is a deficiency in him ; 
in no enterprise to which she can 
put her hands will there be a lack 
of power in her great Head to ena- 
ble her to accomplish what he calls 
her to. We may go to him in all 
our troubles, weaknesses, tempta- 
tions, and wants, and may be sup- 
plied from his fulness — just as, if we 
were thirsty, we might go to an 
ocean of pure water and drink. 

20. And having made peace. 
Marg., making. The Greek will 
bear either. The meaning is, that 
by his atonement he produces recon- 
ciliation between those who were 
alienated from each other. See 
Notes on Eph. ii. 14. It does not 
mean here that he had actually ef- 
fected peace by his death, but that 
he had laid the foundation for it ; he 
had done that which would secure 
it. By the blood of his cross. By 
his blood shed on the cross. That 
blood, making atonement for sin, 
was the means of making reconcilia- 
tion between God and man. On the 
meaning of the word blood, as used 
in this connection, see Notes on Rom. 
iii. 25. IT By him to reconcile all 
things to himself. On the meaning 
of the word reconcile, see Notes on 



through the blood of his cross, by 
him to reconcile all things unto 
himself ; by him, / say, whether 



Matt. v. 24. Rom. v. 10, and 2 Cor. 
v. 18. When it is said that 'it 
pleased the Father by Christ to re- 
concile all things to himself,' the 
declaration must be understood with 
some limitation. (1.) It relates only 
to those things which are in heaven 
and earth — for those only are speci- 
fied. Nothing is said of the inhabit- 
ants of hell, whether fallen angels, 
or the spirits of wicked men who 
are there. (2.) It cannot mean that 
all things are actually reconciled — 
for that never has been true. Mul- 
titudes on earth have remained alien- 
ated from God, and have lived and 
died his enemies. (3.) It can mean 
then, only, that he had executed a 
plan that was adapted to this ; that 
if fairly and properly applied, the 
blood of the cross was fitted to se- 
cure entire reconciliation between 
heaven and earth. There was no 
enemy which it was not fitted to re- 
concile to God ; there was no guilt, 
now producing alienation, which it 
could not wash away. ^ Whether 
they be things in earth, or things in 
heaven. That is, to produce harmo- 
ny between the things in heaven 
and in earth ; so that all things shall 
be reconciled to him, or so that there 
shall be harmony between heaven 
and earth. The meaning is not, that 
4 the things in heaven 9 were alien- 
ated from God, but that there was 
alienation in the universe which 
affected heaven, and the object was 
to produce again universal concord 
and love. Substantially the same 
sentiment is found in Eph. i. 10. See 
Notes on that verse. Much has been 
written on the meaning of this ex- 
pression, and a great variety of opin- 
ions have been entertained of it. It is 
best, always, unless necessity require 
a different interpretation, to take 



A. D. 64.] 



CHAPTER L 



289 



they be things in earth, or things 
in heaven. 

21 And you, that were some- 
time alienated, and enemies 1 in 

1 or, by. 



words in their usual signification. 
If that rule be adopted here, ' things 
in heaven' will refer to God and the 
angels, and perhaps may include the 
principles of the divine government. 

* Things on earth,' will embrace men, 
and the various things on earth which 
are now at variance with God and 
with heaven. Between these, it is 
designed to produce harmony by the 
blood of the cross, or by the atone- 
ment. As in heaven nothing is 
wrong ; as it is not desirable that 
anything should be changed there, 
all the change that is to take place 
in order to produce reconciliation, is 
to be on the part of men and the 
things of this world. The only effect 
of the blood of the atonement on the 

* things' of heaven in effecting the 
reconciliation is, to render it consist- 
ent for God to be at peace with sin- 
ners. The effect on earth is, to dis- 
pose the sinner to a willingness to 
be reconciled; to lead him to lay 
aside his enmity; to change his 
heart, and to effect a change in the 
views and principles prevailing on 
earth which are now at variance 
with God and his government. When 
this shall be done there will be har- 
mony between heaven and earth, and 
an alienated world will be brought 
into conformity with the laws and 
government of the Creator. 

21. And you, that were sometime 
alienated. In this work of recon- 
ciling heaven and earth, you at Co- 
losse, who were once enemies of 
God, have been reached. The bene- 
fit of that great plan has been ex- 
tended to you, and it has accomplish- 
ed in you what it is designed to ef- 
fect everywhere — to reconcile ene- 
mies to God. The word sometime 
25 



your mind 2 by wicked works, yet 
now hath he reconciled, 

22 In the body of his flesh 
through death, to present ° you 

2 or, in. a Jude 24. 



here— -ftots — means formerly. In 
common with all other men they 
were, by nature, in a state of enmity 
against God. Comp. Notes on Eph. 
ii. 1 — 3. If In your mind. It was 
not merely by wicked works, or by 
an evil life ; it was alienation seated 
in the mind, and leading to wicked 
works. It was deliberate and pur- 
posed enmity. It was not the result 
of passion and excitement ; it had a 
deeper seat, and took hold of the in- 
tellectual powers. The understand- 
ing was perverse and alienated from 
God, and all the powers of the soul 
were enlisted against him. It is this 
fact which renders reconciliation 
with God so difficult. Sin has cor- 
rupted and perverted alike the mo- 
ral and the intellectual powers, and 
thus the whole man is arrayed against 
his Creator. Comp. Notes on Eph. 
iv. 18. % By wicked works. The 
alienation of the mind showed itself 
by wicked works, and those works 
were the public evidence of the 
alienation. Comp. Eph. ii. 1, 2. 
f Yet now hath he reconciled. Har- 
mony has been secured between 
you and God, and you are brought to 
friendship and love. Such a change 
has been produced in you as to 
bring your minds into friendship 
with that of God. All the change 
in producing this is on the part of 
man, for God cannot change, and 
there is no reason why he should, if 
he could. In the work of reconcili- 
ation man lays aside his hostility to 
his Maker, and thus becomes his 
friend. See Notes, 2 Cor. v. 18. 

22. In the body of his flesh through 
death. The death of his body, or 
his death in making an atonement, 
has been the means of producing 



290 



COLOSSIANS. 



[A. D. 64. 



holy and unblameable and unre- 
proveable in his sight ; 



this reconciliation. It (1.) removed 
the obstacles to reconciliation on the 
part of God — vindicating his truth 
and justice, and maintaining the 
principles of his government as much 
as if the sinner had himself suffered 
the penalty of the law — thus render- 
ing it consistent for God to indulge 
the benevolence of his nature in 
pardoning sinners; and (2.) it was 
the means of bringing the sinner 
himself to a willingness to be recon- 
ciled — furnishing the strongest pos- 
sible appeal to him ; leading him to 
reflect on the love of his Creator, 
and showing him his own guilt and 
danger. No means ever used to pro- 
duce reconciliation between two 
alienated parties has had so much 
tenderness and power as those which 
God has adopted in the plan of sal- 
vation ; and if the dying love of the 
Son of God fails to lead the sinner 
back to God, everything else will 
fail. The phrase « the body of his 
flesh' means, the body of flesh which 
he assumed in order to suffer in mak- 
ing an atonement. The reconcilia- 
tion could not have been effected but 
by his assuming such a body, for his 
divine nature could not so suffer as 
to make atonement for sins. IT To 
present you. That is, before God. 
The object of the atonement was to 
enable him to present the redeemed 
to God freed from sin, and made 
holy in his sight. The whole work 
had reference to the glories of that 
day when the Redeemer and the re- 
deemed will stand before God, and 
he shall present them to his Father 
as completely recovered from the 
ruins of the fall. If Holy. Made 
holy, or made free from sin. Comp. 
Luke xx. 36. H And unblameable. 
Not that in themselves they will not 
be deserving of blame, or will not 
be unworthy, but that they will be 



23 If ye continue a in the faith 
grounded and settled, and be not 

a He. 10. 38. 

purified from their sins. The word 
here used — a^w^oj-— means, proper- 
ly, spotless, without blemish. See the 
Notes on Eph. i. 4 ; v. 27. Heb. ix. 
4 It is applied to a lamb, 1 Pet. i. 
19 ; to the Saviour, Heb. ix. 14, and 
to the church, Eph. i. 4 ; v. 27. Jude 
24. Rev. xiv. 5. It does not else- 
where occur. When the redeemed 
enter heaven, all their sins will have 
been taken away ; not a spot of the 
deep dye of iniquity will remain on 
their souls. Rev. i. 5 ; vii. 14. ^ And 
unreproveable in his sight. There 
will be none to accuse them before 
God ; or they will be free from all 
accusation. The law will not ac- 
cuse them — for the death of their 
Redeemer has done as much to 
honour it as their own punishment 
would have done ; God will not ac- 
cuse them — for he has freely forgiven 
them ; their consciences will not ac- 
cuse them — for their sins will all 
have been taken away, and they will 
enjoy the favour of God as if they 
had not sinned ; holy angels will not 
accuse them — for they will welcome 
them to their society ; and even Sa- 
tan will not accuse them, for he will 
have seen that their piety is sincere, 
and that they are truly what they 
profess to be. Comp. Notes on Rom. 
viii. 33, 34. 

23. If ye continue in the faith. 
In the belief of the gospel, and in 
holy living. If this were done, they 
would be presented unblameable be- 
fore God; if not, they would not be. 
The meaning is, that it will be im- 
possible to be saved unless we con- 
tinue to lead lives becoming the gos- 
pel. Grounded. On a firm found- 
ation. See Notes on Eph. iii. 17, 
where the same word occurs. ^And 
settled. Gr.,firm; as a building is 
that is founded on a rock. Comp. 
Matt. vii. 25. % And be not moved 



A. D. 64] 



CHAPTER L 



291 



moved away from the hope of the 
gospel, which ye have heard, and 
which was preached to every a 
creature which is under heaven ; 

a Mat. 24. 14. Mar. 16 15. 



away from the hope of the gospel. 
By the arts of" philosophy, and the 
allurements of sin. "|f Which was 
preached to every creature which is 
under heaven. It cannot be supposed 
that it was literally true that every 
creature under heaven had actually 
heard the gospel. But this may 
mean, (1.) that it was designed to be 
preached to every creature, or that 
the commission to make it known 
embraced every one, and that, so far 
as the provisions of the gospel are 
concerned, it may be said that it was 
a system proclaimed to all mankind. 
See Mark xvi. 15. If a vast army, 
or the inhabitants of a distant pro- 
vince, were in rebellion against a 
government, and a proclamation of 
pardon were issued, it would not be 
improper to say that it was made to 
every one of them, though, as a mat- 
ter of fact, it might not be true that 
every one in the remote parts of the 
army or province had actually heard 
of it. (2.) The gospel in the time 
of Paul seems to have been so ex- 
tensively preached, that it might be 
said that it was proclaimed to every- 
body. All known countries appear 
to have been visited ; and so zealous 
and laborious had been the heralds 
of salvation, that it might be said 
that the message had been proclaim- 
ed to all the world. See ver. 6. 
Comp. Notes on Matt. xxiv. 14. 
If Whereof I Paul am made a minis- 
ter. See Notes, Eph. hi. 1 — 7. Paul 
here pursues the same train of 
thought which he does in the epistle 
to the Ephesians, where, having 
shown the exalted nature of the Re- 
deemer, and the design of the gos- 
pel, he adverts to his own labours 
and sufferings in making it known. 



whereof I Paul am made a min- 
ister ; 

24 Who now rejoice in my 
sufferings for you, and fill up that 



The object seems to be to show that 
he regarded it as the highest honour 
to be thus intrusted with the mes- 
sage of mercy to mankind, and con- 
sidered it as a privilege to suffer 
in that cause. 

24. Who now rejoice in my suf- 
ferings for you. For you as a part 
of the Gentile world. It was not 
for the Colossians alone, but he re- 
garded himself as suffering on ac- 
count of his labours in preaching to 
the heathen at large. His trials at 
Rome had come upon him because 
he had maintained that the wall of 
partition between Jews and Gentiles 
was broken down, and that the gos- 
pel was to be preached indiscrimi- 
nately to all mankind. See this il- 
lustrated in the Introduction, § 5. 
If And fill up that which is behind 
of the afflictions of Christ. That 
which I lack of coming up to the 
sufferings which Christ endured in 
the cause of the church. The apostle 
seems to mean, (1.) that he suffered 
in the same cause as that for which 
Christ suffered ; (2.) that he endured 
the same kind of sufferings, to some 
extent, in reproaches, persecutions, 
and opposition from the world ; (3.) 
that he had not yet suffered as much 
as Christ did in this cause, and, 
though he had suffered greatly, yet 
there was much that was lacking to 
make him equal in this respect to 
the Saviour; and (4.) that he felt 
that it was an object to be earnestly 
desired to be made in all respects 
just like Christ, and that in his pre- 
sent circumstances he was fast fill- 
ing up that which was lacking, so 
that he would have a more complete 
resemblance to him. What he says 
here is based on the leading desire 



COLOSSIANS. 



[A. D. 64. 



which is behind of the afflictions ° 
of Christ in my flesh for his body's 
sake, which is the church ; 

25 Whereof I am made a min- 
ister, according to the dispensation 
of God which is given to me for 
you, 1 to fulfil the word of God ; 

a Ph. 3. 10. 1 or, fully to preach. 

of his soul — the great principle of 
his life — to be just like Christ ; 
alike in moral character, in suffering, 
and in destiny. See Notes on Phil, 
iii. 10. Having this strong wish, he 
had been led to pursue a course of life 
which conducted him through trials 
strongly resembling those which 
Christ himself endured ; and, as fast 
as possible, he was filling up that in 
which he now fell short. He does 
not mean that there was anything 
lacking or deficient in the sufferings 
which Christ endured in making an 
atonement which was to be supplied 
by his followers, so that their me- 
rits might be added to his in order 
to secure the salvation of men, as 
the Romanists seem to suppose ; but 
that there was still much lacking on 
his part before he should be entirely 
conformed to the Saviour in his suf- 
ferings, and that his present condi- 
tion was such as rapidly to fill that 
up. This seems to me to be the fair 
meaning of this expression, though 
not the one commonly given. The 
usual interpretation is, 1 that which 
remains to me of affliction to be en- 
dured in the cause of Christ.' But 
this seems to me to be cold and 
tame, and not to suit the genius of 
Paul. ^ In my flesh. In bodily suf- 
ferings. % For his body's sake, which 
is the church. See Notes on Eph. 
i. 23. 

25. According to the dispensation 
of God. The arrangement which 
God has made. That is, he designed 
that the gospel should be preached 
to the Gentiles, and, in accordance 
with that arrangement, he has called 



26 Even the mystery h which 
hath been hid from ages and from 
generations, but now c is made 
manifest to his saints : 

27 To whom God would make 
known what is the riches of the 
glory of this mystery among the 

b Ep. 3. 9. c 2 Ti. I. 10. 



me to be a minister. Notes, Eph. 
iii. 2. If To fulfil the word of God. 
Marg., ' fully to preach? The Greek 
is, ' to fill up the word of God ;' the 
meaning is, 4 fully to teach and pro- 
mulgate the gospel.' Comp. Notes, 
Rom. xv. 19. 

26. Even the mystery. To make 
that mystery fully known. See this 
explained in the Notes on Eph. iii. 
2 — 9. The great doctrine that sal- 
vation was to be proclaimed to all 
mankind, Paul says, had been con- 
cealed for many generations. Hence 
it was called a mystery, or a hidden 
truth. •If But now is made manifest 
to his saints. It was communicated 
especially to the apostles who were 
appointed to proclaim it, and through 
them to all the saints. Paul says 
that he regarded himself as specially 
called to make this truth known, as 
far as possible, to mankind. 

27. To whom. To the saints. 
God would make known. 6 Willed 

(Gr.) to make known ;' that is, he 
was pleased to make this known. It 
was concealed in his bosom until he 
chose to reveal it to his apostles. It 
was a doctrine which the Jewish 
people did not understand. Eph. iii. 
5, 6. If What is the riches of the 
glory of this mystery. The rich 
glory of this great, long-concealed 
truth. On the use of the word 
riches, see Notes on Rom. ii. 4. It 
is a favourite word with the apostle 
Paul to denote that which is valua- 
ble, or that which abounds. The 
meaning here is, that the truth that 
the gospel was to be preached to all 
mankind, was a truth abounding in 



A. D. 64.] 



CHAPTER L 



293 



Gentiles ; which is Christ 1 in you, 
the ° hope of glory : 

28 Whom we preach, warning 
1 every man, and teaching c every 



1 or, among: 
b Ac. 20. 28, 31. 



a 1 Ti. ]. 1. 
c 2 Ti. 2. 25. 



glory, f Among the Gentiles. That 
is, the glory of this truth is mani- 
fested by the effects which it has 
produced among the Gentiles. — 
If Which is Christ in you, the hope 
of glory. Or, Christ among you. 
Margin. The meaning is, that the 
whole of that truth, so full of glory, 
and so rich and elevated in its effect, 
is summed up in this — that Christ is 
revealed among you as the source 
of the hope of glory in a better 
world. This was the great truth 
which so animated the heart and 
fired the zeal of the apostle Paul. 
The wonderful announcement had 
burst on his mind like a flood of day, 
that the offer of salvation was not to 
be confined, as he had once sup- 
posed, to the Jewish people, but that 
all men were now placed on a level ; 
that they had a common Saviour; 
that the same heaven was now open- 
ed for all, and that there were none 
so degraded and vile that they might 
not have the offer of life as well as 
others. This great truth Paul burn- 
ed to communicate to the whole 
world; and for holding it, and in 
making it known, he had involved 
himself in all the difficulties which 
he had with his own countrymen ; 
had suffered from want, and peril, 
and toil ; and had finally been made 
a captive, and was expecting to be 
put to death. It was just such a 
truth as was fitted to fire such a 
mind as that of Paul, and to make it 
known was worth all the sacrifices 
and toils which he endured. Life is 
well sacrificed in making known 
such a doctrine to the world. 

28. Whom we preach, warning 
every man. This does not mean 
warning of danger, but ' admonish- 
25* 



man in all wisdom; that d we 
may present every man perfect in 
Christ Jesus : 

29 Whereunto e I also labour, 

d 2 Co. 11. 2. e 1 Co. 15. 10. 



ing all of the claims of the gospel 
to attention.' Our word warn is 
commonly used in the sense of cau- 
tioning against danger. The Greek 
word here means to put in mind; 
to admonish ; to exhort. The idea 
of the apostle is, that he made it his 
great business to bring the offers of 
the gospel fairly before the mind of 
every man. As it had the same 
claims on all ; as it might be freely 
offered to all, and as it furnished the 
only hope of glory, he made it the 
object of his life to apprize every 
man of it, as far as he could. If And 
teaching every man. Paul made it 
his business to instruct men, as well 
as to exhort them. Exhortation and 
warning are of little use where there 
is not sound instruction and a care- 
ful inculcation of the truth. It is 
one of the duties of the ministry to 
instruct men in those truths of which 
they were before ignorant. See 
Matt, xxviii. 19. 2 Tim. ii. 25. If In 
all wisdom. Comp. Notes on Matt. 

x. 16. Col. i. 9. The meaning is, 
that he and his fellow-labourers en- 
deavoured to manifest true wisdom 
in the method in which they in- 
structed others. «[f That we may 
present every man. When we come 
to appear before God. Notes, 2 Cor. 

xi. 2. Paul was anxious that no one 
to whom this gospel was preached 
should be lost. He believed it to be 
adapted to save every man ; and as 
he expected to meet all his hearers 
at the bar of God, his aim w 7 as to 
present them made perfect by means 
of that gospel which he preached. 

29. Whereunto I also labour. See 
Notes, 1 Cor. xv. 10. «|f Striving. 
Gr. agonizing. He taxed all his 
energies to accomplish this, as the 



294 



COLOSSIANS. 



[A. D. 64. 



striving according to his working, which, worketh in me mightily. 

vain. For a man that is doing well, 
we feel encouraged to pray that he 
may do still better. For a Christian 
who has true spiritual joy, we are 
encouraged to pray that he may 
have more joy. For one who is aim- 
ing to make advances in the know- 
ledge of God, we are encouraged to 
pray that he may make still higher 
advances ; and if, therefore, we wish 
others to pray for us, we should show 
them by our efforts that there is some 
encouragement for them to do it. 

4. Let us cherish with suitable 
gratitude the remembrance of the 
goodness of God, who has translated 
us from the kingdom of darkness 
into the kingdom of his dear Son. 
Vs. 12, 13. By nature we, like others, 
were under the power of darkness. 
In that kingdom of sin, and error, 
and misery, we were born and rear- 
ed, until God, in great compassion, 
brought us out from it, and made us 
heirs of light. Now, if we are true 
Christians, we belong to a kingdom 
of holiness, and knowledge, and hap- 
piness. No words can express ap- 
propriately the goodness of God in 
thus making us heirs of light ; and 
not an hour of our lives should pass 
without a thoughtful remembrance 
of his mercy. 

5. In the affections of our hearts 
let the Saviour in all things have 
the pre-eminence. Vs. 15 — 18. He 
is the image of God ; and when we 
think of him, we see what God is — 
how holy, pure, benevolent. He is 
the first-born of all things ; the Son 
of God ; exalted to the highest seat 
in the universe. When we look on 
the sun, moon, and stars, let us re- 
member that he created them all. 
When we think of the angels, let us 
remember that they are the work- 
manship of his hands. When we look 
on the earth — the floods, the rivers, 
the hills, Jet us remember that all 
these were made by his power. The 



wrestlers strove for the mastery in the 
Grecian games, According to his 
working. Not by my own strength, 
but by the power which God alone 
can give. See Notes on 1 Cor. 
xv. 10. 

REMARKS. 

Among the truths of practical im- 
portance taught by this chapter, are 
the following : — 

1. We should rejoice in the piety 
of others. Vs. 2 — 8. It should be to 
us a subject of unfeigned gratitude 
to God, when others are faithful to 
their high calling, and when they so 
live as to adorn the blessed gospel. 
In all their faith, and love, and joy, 
we should find occasion for thankful- 
ness to God. We should not envy 
it, or be disposed to charge it to 
wrong motives, or suspect it of in- 
sincerity or hypocrisy; but should 
welcome every account of the zeal 
and faithfulness of those who bear 
the christian name — no matter who 
the persons are, or with what deno- 
mination of Christians they may be 
connected. Especially is this true 
in relation to our friends, or to those 
for whose salvation we have laboured. 
The source of highest gratitude to a 
Christian, in relation to his friends, 
should be, that they act as becomes 
the friends of God ; the purest joy 
that can swell the bosom of a minis- 
ter of Christ, is produced by the 
evidence that they to whom he has 
ministered are advancing in know- 
ledge and love. 

2. We should earnestly pray that 
they who have been much favoured 
should be prospered more and more. 
Vs. 9—11. 

3. It is a good time to pray for 
Christians when they are already 
prosperous, and are distinguished for 
zeal and love. Vs. 9 — 11. We have 
then encouragement to do it. We 
feel that our prayers will not be in 



A, D. 64.] 



CHAPTER I. 



295 



vast universe is still sustained by 
him. Its beautiful order and har- 
mony are preserved by him ; and all 
its movements are under his control. 
So the church is under him. It is 
subject to his command; receives 
its laws from his lips, and is bound 
to do his will. Over all councils 
and synods ; over all rule and autho- 
rity in the church, Christ is the 
Head; and whatever may be or- 
dained by man, his will is to be 
obeyed. So, when we think of the 
resurrection, Christ is chief. He 
first rose to return to death no more ; 
he rose as the pledge that his people 
should also rise. As Christ is thus 
head over all things, so let him be 
first in the affections of our hearts ; 
as it is designed that in every thing 
he shall have the pre-eminence, so 
let him have the pre-eminence in 
the affections of our souls. None 
should be loved by us as Christ is 
loved ; and no friend, however dear, 
should be allowed to displace him 
from the supremacy in our affec- 
tions. 

6. In all our wants let us go to 
Christ. Ver. 19. 'It pleased the 
Father that in him should all fulness 
dwell.' We have not a want which 
he cannot supply ; there is not a sor- 
row of our lives in which he cannot 
comfort us; not a temptation from 
which he cannot deliver us ; not a pain 
which he cannot relieve, or enable 
us to bear. Every necessity of body 
or mind he can supply; and we 
never can go to him, in any circum- 
stance of life in which we can pos- 
sibly be placed, where we shall fail 
of consolation and support because 
Christ is not able to help us. True 
piety learns day by day to live more 
by simple dependence on the Sa- 
viour. As we advance in holiness, 
we become more and more sensible 
of our weakness and insufficiency, 
and more and more disposed to live 

by the faith of the Son of God.' 

7. By religion we become united 



with the angels. Ver. 20. Harmony 
is produced between heaven and 
earth. Alienated worlds are recon- 
ciled again, and from jarring ele- 
ments there is rearing one great and 
harmonious empire. The work of 
the atonement is designed to remove 
what separated earth from heaven ; 
men from angels; man from God. 
The redeemed have substantially 
the same feelings now, which they 
have who are around the throne of 
God ; and though we are far inferior 
to them in rank, yet we shall be 
united with them in affection and 
purpose, forever and ever. What a 
glorious work is that of the gospel ! 
It reconciles and harmonizes distant 
worlds, and produces concord and 
love in millions of hearts which but 
for that would have been alienated 
forever ! 

8. By religion we become fitted 
for heaven. Vs. 12. 22. We are 
made ' meet' to enter there ; we shall 
be presented there unblamable and 
unreprovable. No one will accuse 
us before the throne of God. Nor 
Satan, nor our own consciences, nor 
our fellow-men will then urge that 
we ought not to be admitted to hea- 
ven. Redeemed and pardoned, re- 
newed and sanctified, the universe 
will be satisfied that we ought to be 
saved, and will rejoice. Satan will 
no longer charge the friends of Jesus 
with insincerity and hypocrisy; our 
own minds will be no longer trou- 
bled with doubts and fears ; and holy 
angels will welcome us to their pre- 
sence. Not a voice will be lifted up 
in reproach or condemnation, and 
the Universal Father will stretch 
out his arms and press to his bosom 
the returning prodigals. Clothed in 
the white robes of salvation, we 
shall be welcome even in heaven, 
and the universe will rejoice that we 
are there. 

9. It is a privilege to suffer for the 
welfare of the church. Ver. 24. 
Paul regarded it as such, and re- 



296 



COLOSSIANS. 



[A. D. 64. 



joiced in the trials which came upon 
him in the cause of religion. The 
Saviour so regarded it, and shrank 
not from the great sorrows involved 
in the work of saving his people. 
We may suffer much in promoting 
the same object We may be ex- 
posed to persecution and death. We 
may be called to part with all we 
have — to leave country and friends 
and home, to go and preach the gos- 
pel to benighted men. On a foreign 
shore, far from all that we hold dear 
on earth, we may lie down and die, 
and our grave, unmarked by sculp- 
tured marble, may be soon forgotten. 
But to do good ; to defend truth ; to 
promote virtue ; to save the souls of 
the perishing, is worth all which it 
costs, and he who accomplishes these 
things by exchanging for them 
earthly comforts, and even life, has 
made a wise exchange. The uni- 
verse gains by it in happiness ; and 
the benevolent heart should rejoice 
that there is such a gain, though 
attended with our individual and per- 
sonal suffering. 

10. Ministers have a noble office. 
Vs. 24—29. It is their privilege to 
make known to men the most glorious 
truths that can come before the human 
mind; truths which were hid from ages 
and generations, but which are now 
revealed by the gospel. These great 
truths are intrusted to the ministry 
to explain and defend, and are by 
them to be carried around the world. 
The ministers of religion strive not 
for gold and honour and worldly 
pleasures; they strive in the noble 
effort to show to every man that he 
has a Saviour ; that there is a hea- 
ven to which he may come ; and to 
present every one perfect before God. 
With all its sacrifices and self-deni- 
als, therefore, it is an inestimable pri- 
vilege to be a minister of the gospel 
— for there is no man who diffuses 
through a community so much solid 
happiness ; there is no one, the re- 
sult of whose labours reaches so far 



into future ages. To a benevolent 
heart there is no higher privilege 
than to be permitted to go to every 
man — to the poor, the tempted, the 
oppressed, the slave, the penitent, 
and the dying sinner, and to say to 
him that he has a Saviour, that Christ 
died for him, and that, if he will 
have it so, he may have a home in 
heaven. No matter whom he meets ; 
no matter how debased and degraded 
he may be to whom he ministers ; 
no matter though it be the poor 
slave, or the lonely wanderer on path- 
less sands, or the orphan, or the out- 
east, the herald of salvation may tell 
him that there is a heaven for him 
— a Saviour who died for him — a 
God who is ready to pardon and save 
his soul. In such a work, it is a pri- 
vilege to exhaust our strength; in 
the performance of the duties of 
such an office, it is an honour to be 
permitted to wear out life itself 
Doing this, a man when he comes 
to die will feel that he has not lived 
in vain ; and whatever self-denial he 
may practise in it; however much 
comfort, or however many friends he 
may forsake, all these things will 
give him no pang of regret when 
from a bed of death he looks out on 
the eternal world. 

CHAPTER n. 

ANALYSIS OF THE CHAPTER. 

This entire chapter may be regard- 
ed as designed to guard the Colos- 
sians against the seductive influence 
of the ialse philosophy which tended 
to draw them away from the gospel. 
It is evident from the chapter that 
there were at Colosse, or in the vi- 
cinity, professed instructors in reli- 
gion, who taught an artful and plau- 
sible philosophy, adapting themselves 
to the prejudices of the people, and 
inculcating opinions that tended to 
lead them away from the truths 
which they had embraced. These 
teachers were probably of Jewish 



A. D. 64] 



CHAPTER II. 



297 



CHAPTER II. 

FOR I would that ye knew 
what great 1 conflict I have 

1 or, fear ; or, care. 

origin, and had adopted many of the 
arts of a plausible rhetoric, from the 
prevailing philosophy in that region. 
See the Intro. § 4. Against the se- 
ductive influences of this philosophy, 
it is the design of this chapter to 
guard them, and though the apostle 
does not seem to have intended to 
pursue an exact logical order, yet 
the argument in the chapter can be 
conveniently regarded as consisting 
of two parts : — A statement of the 
reasons why they should be on their 
guard against the arts of that phi- 
losophy; and a specification of the 
particular errors to w T hieh they w T ere 
exposed. 

I. A statement of the reasons why 
they should not allow themselves to 
be drawn away by the influence of 
the prevalent philosophy. Vs. 1 — 
15. This also consists of two parts. 

A. The importance of the subject. 
Vs. 1—7. 

(1.) The apostle felt great solici- 
tude for them, and for all whom 
he had not seen, that they might 
hold the truth in reference to 
the divine existence and perfec- 
tions. Vs. 1, 2. 

(2.)sAll the treasures of wisdom 
and knowledge were in Christ, 
and it was, therefore, of the 
greatest importance to hold to 
the truth respecting him. Ver. 3. 

(3.) They were in danger of be- 
ing led astray by enticing words. 
Ver. 4. 

(4.) Paul says that he was with 
them in spirit, and he exhorted 
them, therefore, to remain root- 
ed and grounded in the doctrines 
which they had received respect- 
ing the Saviour. Vs. 5 — 7. 

B. Reasons why they should be 
steadfast and not drawn away 



for you, and for them at Laodicea, 
a and for as many as have not seen 
my face in the flesh ; 

a Re. 3. 14, &c. 



by the influence of false philo- 
sophy. Vs. 8—15. 

(1.) The danger of depending on 
traditions and worldly principles 
in religion ; of being 4 spoiled' 
or robbed by philosophy. Ver. 8. 

(2.) All that we need to desire is 
to be found in Christ. Vs. 9, 
10. 

(3.) We have received through 
him the true circumcision — the 
putting away our sins. Ver. 
11. 

(4.) We have been buried with 
him in baptism, and have so- 
lemnly devoted ourselves to him* 
Ver. 12. 

(5.) We have been quickened by 
him; our sins have been for- 
given ; and everything that hin- 
dered our salvation has been 
taken out of the w r ay by him, 
and he has triumphed over our 
foes. Vs. 13—15. 
II. Specification of particular er- 
rors to which they were exposed, or 
of particular things to be avoided. 
Vs. 16—23. 

The chapter closes (vs. 20—23) 
with an earnest exhortation wholly 
to avoid these things ; not to touch 
or taste or handle them. However 
plausible the pretences might be on 
which they were urged; whatever 
appearance of wisdom or humility 
there might be, the apostle assures 
them that there was no real honour 
in them, and that they were wholly 
to be avoided. 

I, For I would that ye knew. I 
wish you knew or fully understood. 
He supposes that this would deeply 
affect them if they understood the 
solicitude which he had had on their 
account. ^ What great conflict. 



298 



COLOSSIANS. 



[A. D. 64 



2 That their hearts might be 
comforted, being knit together in 



Marg., fear, or care. The Greek 
word is agony — dywva. It is not, 
however, the word rendered agony 
in Luke xxh. 44 — wyavla, — though 
that is derived from this. The word 
is rendered conflict in Phil. i. 30 ; 
contention, 1 Thess. ii. 2; fight, 1 
Tim. vi. 12. 2 Tim. iv. 7; and race, 
Heb. xii. 1. It properly refers to the 
combats, contests, struggles, efforts 
at the public games; the toil and 
conflict to obtain a victory. It refers 
here to the anxious care, the men- 
tal conflict, the earnest solicitude 
which he had in their behalf, in view 
of the dangers to which they were 
exposed from Judaizing Christians 
and Pagan philosophy. This men- 
tal struggle resembled that which 
the combatants had at the public 
games. Comp. Notes on 1 Cor. ix. 
25. 27. % And for them at Laodi- 
cea. For Christians there, who were 
exposed to similar danger. Laodi- 
cea was the capital of Phrygia, in 
Asia Minor, and a little south of 
Colosse. See Intro. § I. 6. Notes 
on ch. iv. 16. There was a church 
early planted there — the ' lukewarm' 
church mentioned in Rev. iii. 14. 
Being in the vicinity of Colosse, the 
church there would be exposed to 
the same perils, and the rebuke in 
Rev. iii. 14, showed that the fears 
of Paul were well founded, and that 
the arts of the false teachers were 
too successful. <][ And for as many 
as have not seen my face in the flesh. 
That is, evidently, in that region. 
He had, doubtless, a general solici- 
tude for all Christians, but his re- 
mark here has reference to those in 
the neighbourhood of the church at 
Colosse, or in that church. On the 
question which has been raised, whe- 
ther this proves that the apostle Paul 
had never been at Colosse or Lao- 
dicea, see Intro. § 2. 4. This pas- 



love, a and unto all riches of the 
full b assurance of understanding, 

a c. 3. 14. b Is. 32. 17. He. 6. 11. 

sage does not seem to me to prove 
that he had not been there. It may 
mean that he had great solicitude 
for those Christians there whom he 
knew, and for all others there, or in 
the vicinity, even though he was 
not personally acquainted with them. 
He may refer (1.) to some churches 
in the neighbourhood formed since 
he was there; or (2.) to strangers 
who had come in there since he was 
with them ; or (3.) to those who had 
been converted since he was there, 
and with whom he had no personal 
acquaintance. For all these he 
would feel the same solicitude, for 
they were all exposed to the same 
danger. To 1 see one's face in the 
flesh,' is a Hebraism meaning to be- 
come personally acquainted with him. 

2. That their hearts might be 
comforted. Like all other Chris- 
tians in the times of the apostles, 
they were doubtless exposed to trials 
and persecutions, % Being knit to- 
gether in love. The same word 
which is here used (pvu3ti5d^io) oc- 
curs in Eph. iv. 16, and is rendered 
compacted. See Notes on that place. 
In Acts ix. 22, it is rendered prov- 
ing ; Acts xvi. 10, assuredly gather- 
ing; 1 Cor. ii. 16, instruct; and 
here, and in ver. 19, knit together. 
It means, properly, to make to come 
together, and hence refers to a firm 
union, as where the hearts of Chris- 
tians are one. Here it means that 
the way of comforting each other 
was by solid christian friendship, and 
that the means of cementing that was 
love. It w 7 as not by a mere outward 
profession, or by mere speculative 
faith ; it was by a union of affection. 
% And unto all riches. On the 
meaning of the w r ord riches, as used 
by the apostle Paul, see Notes on 
Rom. ii. 4. There is a great energy 
of expression here. The meaning 



A. D. 64] 



CHAPTER II. 



29Q 



to the acknowledgment of the 
mystery a of God, and of the Fa- 
ther, and of Christ ; 

a 1 Jno. 5, 7. 

is, that the thing referred to — 4 the 
full understanding' of the 4 mystery 1 
of religion— was an invaluable pos- 
session, like abundant wealth. This 
passage also shows the object for 
which they should be united. It 
should be in order that they might 
obtain this inestimable wealth. If 
they were divided in affections, and 
split up into factions, they could not 
hope to secure it. Of the full as- 
surance of understanding. This 
word (Tthqpotyopla) means firm per- 
suasion, settled conviction. It oc- 
curs only here and in 1 Thess, i. 5. 
Heb. vi. 11 ; x. 22, and is rendered 
by assurance, or full assurance, in 
every instance. See the verb, how- 
ever, in Luke i. 1. Rom. iv. 21 ; xiv. 
5. 2 Tim. iv. 5. 17. It was the desire 
of the apostle that they might have en- 
tire conviction of the truth of the chris- 
tian doctrines. ^ To the acknowledg- 
ment. So as fully and openly to ac- 
knowledge or confess this mystery. 

The mystery. On the meaning of 
this word, see Notes on Rom. xi. 25. 
Eph. i. 9. The meaning is, the doc- 
trine respecting God, which had be- 
fore been concealed or hidden, but 
which was now revealed in the gos- 
pel. It does not mean that there 
was anything unintelligible or in- 
comprehensible respecting this doc- 
trine when it was made known. 
That might be as clear as any other 
truth. «f[ Of God. Of God as he 
actually subsists. This does not 
mean that the mere fact of the ex- 
istence of God was a ' mystery,' or a 
truth which had been concealed, for 
that was not true. But the sense 
plainly is, that there were truths 
now made known in the gospel to 
mankind, about the mode of the di- 
vine existence, which had not before 
been disclosed; and this 4 mystery' 



3 In 1 whom are hid all the 
treasures of wisdom and know- 
ledge. 

s or, wherein. 

he wished them to retain, or fully 
acknowledge. The 'mystery,' or 
the hitherto unrevealed truth, re- 
lated to the fact that God subsisted 
in more persons than one, as 'Fa- 
ther,' and as 4 Christ.' % And of the 
Father. Or, rather, ''even of the 
Father ;' for so the word xal (and) is 
often used. The apostle does not 
mean that he wished them to ac- 
knowledge the hitherto unrevealed 
truth respecting 4 God' and another 
being called 4 the Father;' but re- 
specting 4 God' as the 4 Father,' or 
of God as 4 Father' and as 4 Christ.' 
%And of Christ. As a person of the 
Godhead. What the apostle wished 
them to acknowledge was, the full 
revelation now made known respect- 
ing the essential nature of God, as 
the 'Father,' and as 4 Christ.' In 
relation to this, they were in special 
danger of being corrupted by the 
prevalent philosophy, as it is in rela- 
tion to this that error of christian 
doctrine usually commences. It 
should be said, however, that there 
is great variety of reading in the 
MSS. on this whole clause, and that 
many critics (see Rosenmiiller) re- 
gard it as spurious. I do not see 
evidence that it is not genuine ; and 
the strain of exhortation of the apos* 
tie seems to me to demand it. 

3. In whom. Marg., wherein. 
The more correct translation is 4 in 
whom.' The reference is doubtless 
to Christ, as his name is the imme- 
diate antecedent, and as what is af- 
firmed here properly appertains to 
him. If Are hid. Like treasures 
that are concealed or garnered up. 
It does not mean that none of those 
4 treasures' had been developed ; but 
that, so to speak, Christ, as Media- 
tor, was the great treasure-house 
where were to be found all the wis- 



300 



COLOSSIANS. 



[A. D. 64. 



4 And this I say, lest any man 
should beguile ° you with enticing 
words. 

5 For though I be absent in 
the flesh, yet am I with you in 
the Spirit, joying and beholding 

a Mar. 13. 22. 



dom and knowledge needful for men. 
IT All the treasures. It is common 
to compare any thing valuable with 
'treasures' of silver or gold. The 
idea here is, that in reference to the 
wisdom and knowledge needful for 
us, Christ is what abundant treasures 
are in reference to the supply of our 
wants, f Wisdom. The wisdom 
needful for our salvation. Notes, 
1 Cor. i. 24. If And knowledge. 
The knowledge which is requisite 
to guide us in the way to life. 
Christ is able to instruct us in all 
that it is desirable for us to know, so 
that it is not necessary for us to ap- 
ply to philosophy, or to the teachings 
of men. 

4. And this 1 say. Respecting 
the character and sufficiency of the 
truth revealed in Christ, f Lest 
any man should beguile you. De- 
ceive you, lead you away from the 
truth, t With enticing words. 
Artful words, smooth and plausible 
arguments, such as were employed 
by the Greek sophists and rhetori- 
cians. 

5. For though I be absent in the 
flesh, yet am I with you in the spirit. 
That is, I seem to see you ; I feel as if 
I were there, and were looking upon 
you ; and I have the same solicitude 
as if I were there, and saw all the 
danger which exists that your beau- 
tiful order and harmony should be 
disturbed by the influence of false 
philosophy. See Notes on 1 Cor. v. 
3. The word ' spirit,' here, does not 
refer to the Holy Spirit, or to any 
inspiration by which the apostle was 
enabled to see them ; but it is equi- 
valent to what we mean when we 



your order, and the stedfastness 
of your faith in Christ. 

6 As ye have therefore received 
Christ Jesus the Lord, so walk b 
ye in him ; 

b 1 Jno. % 6, 



say, 'My heart is with you.' He 
seemed to be beholding them, *ft Joy- 
ing and beholding your order. That 
is, I rejoice as if 1 saw your order. 
He had such confidence that every- 
thing would be done among them as 
became Christians, that he could re- 
joice as if he actually saw it 

6. As ye have therefore received 
Christ Jesus the Lord. Have re- 
ceived him by faith as your Saviour, 
or as you were instructed respect- 
ing his rank, character, and work. 
The object here is to induce them 
not to swerve from the views which 
they had of Christ when he was 
made known to them. They had at 
first probably received their ideas 
of the Saviour from the apostle him- 
self (see the Intro.) ; and, at any 
rate, the apostle designs to assure 
them that the views which they had 
when they 'received him,' were 
founded in truth. % So walk in him. 
Continue in those views of Christ ; 
live in the maintenance of them ; let 
them regulate your whole conduct. 
The word walk, in the Scriptures, is 
used to denote the manner of life ; 
and the sense here is, that they 
should live and act wholly under the 
influence of the conceptions which 
they had of the Saviour when they 
first embraced him. The particle ' so' 
is supplied by our translators, and ra- 
ther weakens the sense. No stress 
should be laid on it, as is often done. 
The meaning is, simply, ' Since you 
have received Christ as your Lord 
as he was preached to you, hold 
fast the doctrine which you have 
received, and do not permit your- 
selves to be turned aside by any Jew- 



A. D. 64.] 

7 Rooted a and built up in him, 
* and stablished in the faith, as 
ye have been taught, abounding 
therein with thanksgiving. 

8 Beware 0 lest any man spoil 

a Ep. 3. 17. b Jno. 15. 4, 5. 

c Ro. 16. 17. Ep. 5. 6. He. 13. 9. 



ish teachers, or teachers of philoso- 

phy-' 

7. Rooted — in him. As a tree 
strikes its roots deep in the earth, so 
our faith should strike deep into the 
doctrine respecting the Saviour. See 
the phrase here used explained in 
the parallel place in Eph. iii. 17. 
IF And established in the faith, as 
ye have been taught. To wit, by 
the founders of the church, and by 
those faithful ministers who had 
succeeded them. Notes, ch. i. 7. 
% Abounding therein with thanks- 
giving. Expressing overflowing 
thanks to God that you have been 
made acquainted with truths so pre- 
cious and glorious. If there is any- 
thing for which we ought to be 
thankful, it is for the knowledge of 
the great truths respecting our Lord 
and Saviour. 

8. Beware lest any man spoil you. 
The word spoil now commonly 
means, to corrupt, to cause to decay 
and perish, as fruit is spoiled by 
keeping too long, or paper by wet- 
ting, or hay by a long rain, or crops 
by mildew. But the Greek word 
here used means to spoil in the sense 
of plunder, rob, as when plunder is 
taken in war. The meaning is, 
' Take heed lest any one plunder or 
rob you of your faith and hope by 
philosophy.' These false teachers 
would strip them of their faith and 
hope, as an invading army would 
rob a country of all that was valu- 
able. IT Through philosophy. The 
Greek philosophy prevailed much in 
the regions around Colosse, and per- 
haps also the oriental or Gnostic phi- 
losophy. See the Intro. They were 



301 

you through philosophy and vain 
deceit, after the tradition of men, 
after the 1 rudiments of the world, 
and not after Christ : 

9 For in him d dwelleth all the 
fulness of the Godhead bodily. 

* or, elements. del. 19. 



exposed to the influences of these 
plausible systems. They consisted 
much of speculations respecting 
the nature of the divine existence ; 
and the danger of the Colossians 
was, that they would rely rather 
on the deductions of that spe- 
cious reasoning, than on what they 
had been taught by their christian 
teachers. ^And vain deceit. Mere 
fallacy. The idea is, that the doc- 
trines which were advanced in those 
systems were maintained by plausi- 
ble, not by solid arguments ; by con- 
siderations not fitted to lead to the 
truth, but to lead astray, «([ After 
the tradition of men. There appear 
to have been two sources of danger 
to which the Christians at Colosse 
were exposed, and to which the 
apostle in these cautions alludes, 
though he is not careful to distin- 
guish them. The one was that 
arising from the Grecian philosophy ; 
the other, from Jewish opinions. 
The latter is that to which he refers 
here. The Jews depended much on 
tradition (see Notes on Matt. xv. 2); 
and many of those traditions would 
have tended much to corrupt the 
gospel of Christ. % After the rudi- 
ments of the world. Marg., elements. 
See this explained in the Notes 
on Gal. iv. 3. IT And not after 
Christ. Not such as Christ taught. 

9. For in him dwelleth. That is, 
this was the great and central doc- 
trine that was to be maintained about 
Christ, that all the fulness of the 
Godhead dwelt in him. Every sys- 
tem which denied this was a denial 
of the doctrine which they had been 
taught; and against everything 



CHAPTER II. 



302 COLOS3IANS 
10 And ye are complete ° in 

a He. 5. 9. 



[A- D. 64 



that would go to undermine this, 
they were especially to be on their 
guard. Almost all heresy has been 
begun by some form of the denial 
of the great central truth of the in- 
carnation of the Son of God. % All 
the fulness. Notes, ch. i. 19. Of 
the Godhead. Of the Divinity, the 
divine nature — ^Iot^. The word 
is one that properly denotes the di- 
vine nature and perfections. Robin- 
son, Lex. It occurs nowhere else 
in the New Testament. ^[ Bodily, 
acopaifix&s. This word also is found 
nowhere else in the New Testament, 
though the adjective bodily — aco^a- 
*ixo$ — occurs twice: Luke hi. 22, 
6 in a bodily shape ;' and 1 Tim. iv. 
8, 6 for bodily exercise profiteth lit- 
tle.' The word means, 'having a 
bodily appearance, instead of exist- 
ing or appearing in a spiritual form ;' 
and the fair sense of the phrase is, 
that the fulness of the divine nature 
became incarnate, and was indwell- 
ing in the body of the Redeemer. 
It does not meet the case to say, as 
Crellius does, that the 4 whole divine 
will was in him,' for the word ^o*^ 
— godhead — does not mean the will 
of God ; and it is as certainly true 
that the inspired prophets were un- 
der the control of the divine will, as 
that the Saviour was. Nor can it 
mean, as Socinus supposes, that the 
fulness of divine knowledge dwelt 
in him, for this is not the proper 
meaning of the word fesottii) god- 
head ; nor can it mean, for the same 
reason, that a fulness of divine gifts 
was intrusted to him. The language 
is such as would be obviously em- 
ployed on the supposition that God 
became incarnate, and appeared in 
human form ; and there is no other 
idea which it so naturally expresses, 
nor is there any other which it 



him, which is the head b of all 
principality and power ; 

b 1 Pe. 3. 22. 



can be made to express without a 
forced construction. The meaning 
is, that it was not any one attribute 
of the Deity that became incarnate 
in the Saviour; that he was not 
merely endowed with the know- 
ledge, or the power, or the wisdom 
of God ; but that the whole Deity 
thus became incarnate, and appeared 
in human form. Com p. John xiv. 9 ; 
i. 18. No language could, therefore, 
more clearly demonstrate the divi- 
nity of Christ. Of what mere man 
^— of what angel, could it be used 1 

10. And ye are complete in him. 
Having no need, for the purposes of 
salvation, of any aid to be derived 
from the philosophy of the Greeks, 
or the traditions of the Jews. All 
that is necessary to secure your sal- 
vation is to be found in the Lord 
Jesus. There is a completion, or a 
filling up, in him, so as to leave no- 
thing wanting. This is true in re- 
spect (1.) to the wisdom which is 
needful to guide us ; (2.) the atone- 
ment to be made for sin; (3.) the 
merit by which a sinner can be jus- 
tified ; and (4.) the grace which is 
needful to sustain us in the trials, 
and to aid us in the duties, of life. 
Comp. Notes on 1 Cor. i. 30. There 
is no necessity, therefore, that we 
should look to the aid of philosophy, 
as if there was a defect in the teach- 
ings of the Saviour; or to human 
strength, as if he were unable to 
save us ; or to the merits of the saints, 
as if those of the Redeemer were not 
sufficient to meet all our wants. 
The sentiment advanced in this 
verse would overthrow the whole 
papal doctrine of the merits of the 
saints, and, of course, the whole 
doctrine of papal 1 indulgences.' 
% Which is the head. See Notes on 
Eph. i. 21, 22. 



A* D, 64] 



CHAPTER II. 



308 



1 1 In whom also ye are circum- 
cised with the circumcision a made 
without hands, in putting off the 
body of the sins of the flesh by 
the circumcision of Christ ; 

12 Buried b with him in bap- 

a Je. 4. 4. Ph. 3. 3. 6 Ro. 6. 4, 5. 



1 1. In whom. In connection with 
whom, or in virtue of whose religion. 
% Ye are circumcised. You have re- 
ceived that which was designed to 
be represented by circumcision — the 
putting away of sin. Notes, Phil. iii. 3. 
If With the circumcision made with- 
out hands. That made in the heart 
by the renunciation of all sin. The 
Jewish teachers insisted on the ne- 
cessity of the literal circumcision in 
order to salvation (comp. Eph. ii. 11); 
and hence this subject is so often in- 
troduced into the writings of Paul, 
and he is at so much pains to show 
that, by believing in Christ, all was 
obtained which was required in or- 
der to salvation. Circumcision was 
an ordinance by which it was de- 
noted that all sin was to be cut off or 
renounced, and that he who was cir- 
cumcised was to be devoted to God 
and to a holy life. All this, the apos- 
tle says, was obtained by the gospel ; 
and, consequently, they had all that 
was denoted by the ancient rite of 
circumcision. What Christians had 
obtained, moreover, related to the 
heart; it was not a mere ordinance 
pertaining to the flesh. ^Inputting 
off the body of the sins of the flesh. 
That is, in renouncing the deeds of 
the flesh, or becoming holy. The 
word ' body,' here, seems to be used 
with reference to circumcision. In 
that ordinance, the body of the flesh 
was subjected to the rite; with 
Christians, it is the body of sin that 
is cut off. By the circumcision of 
Christ. Not by the fact that Christ 
was circumcised, but that we have 
that kind of circumcision which 
Christ established, to wit, the re- 



tism, wherein also ye are risen 
with him through the faith of the 
operation c of God, who hath 
raised him from the dead. 

13 And d you, being dead in 
your sins and the uncircumcision 

c Ep. L 19. d Ep. 2. 1, 5, 11. 



nouncing of sin. The idea of the 
apostle here seems to be, that since 
we have thus been enabled by Christ 
to renounce sin, and to devote our- 
selves to God, we should not be in- 
duced by any plausible arguments to 
return to an ordinance pertaining to 
the flesh, as if that were needful for 
salvation. 

12. Buried with him in baptism. 
See Notes on Rom. vi. 4. f Where- 
in also. In which ordinance, or by 
virtue of that which is signified 
by the ordinance, Ye are risen 
with him. From the death of sin to 
the life of religion. Notes, Rom. vi. 
4, 5. Comp. Notes, Eph. ii. 5, 6. 
% Through the faith of the operation 
of God. By a firm belief on the 
agency of God in raising him up; 
that is, a belief of the fact that God 
has raised him from the dead. The 
resurrection of Christ is often repre- 
sented as the foundation of all our 
hopes; and, as he was raised from 
the grave to die no more, so, in vir- 
tue of that, we are raised from the 
death of sin to eternal spiritual life. 
The belief of this is shown by our 
baptism, whatever be the mode in 
which that ordinance is performed, 
and as well shown in one mode as 
another. 

13. And you, being dead in your 
sins. Notes, Eph. ii. 1. %And the 
uncircumcision of your flesh. That 
is, Gentiles, and giving unrestrained 
indulgence to the desires of the flesh. 
They lived as those who had not by 
any religious rite or covenant brought 
themselves under obligations to lead 
holy lives. ^ Hath he quickened. 
Notes, Eph. ii. 1. ^ Together with 



804 



COLOSSIANS. 



[A. D. 64. 



of your flesh, hath he quickened 
together with him, having for- 
given you all trespasses ; 



him. In virtue of his being restored 
to life. That is, the resurrection of 
the Lord Jesus was the means of im- 
parting to us spiritual life. 

14. Blotting out the handwriting. 
The word rendered handwriting 
means something written by the 
hand, a manuscript ; and here, proba- 
bly, the writings of the Mosaic law, 
or the law appointing many ordi- 
nances or observances in religion. 
The allusion is probably to a written 
contract, in which we bind ourselves 
to do any work, or to make a payment, 
and which remains in force against 
us until the bond is cancelled. That 
might be done, either by blotting out 
the names, or by drawing lines 
through it, or, as appears to have 
been practised in the East, by driv- 
ing a nail through it. The Jewish 
ceremonial law is here represented 
as such a contract, binding those un- 
der it to its observance, until it was 
nailed to the cross. The meaning 
here is, that the burdensome require- 
ments of the Mosaic law are abo- 
lished, and that its necessity is su- 
perseded, by the death of Christ. 
His death had the same effect, in 
reference to those ordinances, as if 
they had been blotted from the sta- 
tute-book. This it did by fulfilling 
them, by introducing a more perfect 
system, and by rendering their ob- 
servance no longer necessary, since 
all that they were designed to typify 
had been now accomplished in a bet- 
ter way. Comp. Notes, Eph. ii. 15. 
If Of ordinances. Prescribing the 
numerous rites and ceremonies of the 
Jewish religion, f That was against 
us. That is, against our peace, hap- 
piness, comfort ; or, in other words, 
which was oppressive and burden- 
some. Comp. Notes, Acts xv. 10. 
Those ordinances bound and fettered I 



14 Blotting a out the hand- 
writing of ordinances that was 
against us, which was contrary to 

a Ep. 2. 15, 16. 

the soul, restrained the expansive 
spirit of true piety which seeks the 
salvation of all alike, and thus ope- 
rated as a hindrance to the enlarged 
spirit of true religion. Thus they 
really operated against the truly pious 
Jew, whose religion w T ould lead him 
to seek the salvation of the world ; 
and to the Gentile, since he was not 
in a situation to avail himself of 
them, and since they would be bur- 
densome if he could. It is in this 
sense, probably, that the apostle uses 
the word 1 us,' as referring to all, 
and as cramping and restraining the 
true nature of religion. ^ Which 
vms contrary to us. Operated as a 
hindrance, or obstruction, in the 
matter of religion. The ordinances 
of the Mosaic law were necessary, 
in order to introduce the gospel ; but 
they were always burdensome. They 
were to be confined to one people ; 
and, if they were continued, they 
would operate to prevent the spread 
of the true religion around the world. 
Comp. Notes on 2 Cor. iii. 7. 9. 
Hence the exulting language of the 
apostle in view of the fact that they 
were now taken away, and that the 
benefits of religion might be dirhised 
all over the world. The gospel contains 
nothing which is ' against,'' or 1 con- 
trary to,' the true interest and happi- 
ness of any nation or any class of men. 
•ff And took it out of the way. Gr., 
'Out of the midst ;' that is, he wholly 
removed it. He has removed the 
obstruction, so that it no longer pre- 
vents union and harmony between 
the Jews and the Gentiles. ^ Nail- 
ing it to his cross. As if he had 
nailed it to his cross, so that it would 
be entirely removed out of our way. 
The death of Jesus had the same 
effect, in regard to the rites and in- 
stitutions of the Mosaic religion, as 



A. D. 64] 



CHAPTER IL 



305 



us, and took it out of the way, 
nailing it to his cross ; 



if they had been affixed to his cross. 
It is said that there is an allusion 
here to the ancient method by which 
a bond or obligation was cancelled, 
by driving a nail through it, and af- 
fixing it to a post. This was prac- 
tised, says Grotius, in Asia. In a 
somewhat similar manner, in our 
banks now, a sharp instrument, like 
the blade of a knife, is driven through 
a check, making a hole through it, 
and furnishing to the teller of the 
bank a sign or evidence that it has 
been paid. If this be the meaning, 
then the expression here denotes 
that the obligation of the Jewish in- 
stitutions ceased on the death of Je- 
sus, as if he had taken them and 
nailed them to his own cross, in the 
manner in which a bond was can- 
celled. 

15. And having spoiled. Plun- 
dered ; as a victorious army does a 
conquered country. Notes on ver. 
8. The terms used in this verse are 
all military, and the idea is, that 
Christ has completely subdued our 
enemies by his death. A complete 
victory was achieved by his death, 
so that everything is now in subjec- 
tion to him, and we have nothing to 
fear. IT Principalities and powers. 
Notes, Eph. i. 21; vi. 12. The 
« principalities and powers' here re- 
ferred to, are the formidable enemies 
that had held man in subjection, and 
prevented his serving God. There 
can be no doubt, I think, that the 
apostle refers to the ranks of fallen, 
evil spirits which had usurped a do- 
minion over the world. Notes, John 
xii. 31. Eph. ii. 2. The Saviour, 
by his death, wrested the dominion 
from them, and seized upon what 
they had captured as a conqueror 
seizes upon his prey. Satan and his 
legions had invaded the earth and 



15 Jlnd having a spoiled prin- 
cipalities and powers, he made a 

a Ps. 68. 18. Is. 53. 12. Lu. 10. 18. 11. 22. 
Jno. 12. 31. He. 2. 14. 



drawn its inhabitants into captivity, 
and subjected them to their evil 
reign. Christ, by his death, subdues 
the invaders and recaptures those 
whom they had subdued. IT He 
made a show of them openly. As a 
conqueror, returning from a victory, 
displays in a triumphal procession 
the kings and princes whom he has 
taken, and the spoils of victory. 
This was commonly done when a 
4 triumph' was decreed for a conquer- 
or. On such occasions, it sometimes 
happened that a considerable num- 
ber of prisoners were led along 
amidst the scenes of triumph. See 
Notes on 2 Cor. ii. 14. Paul says 
that this was now done 4 openly* — 
that is, it was in the face of the whole 
universe — a grand victory ; a glori- 
ous triumph over all the powers of 
hell. It does not refer to any public 
procession or display on the earth ; 
but to the grand victory as achieved 
in view of the universe, by which 
Christ, as a conqueror, dragged Sa- 
tan and his legions at his triumphal 
car. Comp. Rom. xvi. 20. f Tri? 
umphing over them in it. Marg., 
4 or, himself* Either 'by the cross,' 
or 4 by himself.' Or, it may mean, 
as Rosenmiiller suggests, that 4 God 
(ver. 12) triumphed over these foes 
in him ; i. e., in Christ* The sense 
is substantially the same, that this 
triumph was effected by the atone- 
ment made for sin by the Redeemer. 
See the word triumph explained in 
the Notes on 2 Cor. ii. 14. The 
meaning of all this is, that since 
Christ has achieved for us such a 
victory, and has subdued all the foes 
of man, we should not be led cap- 
tive, but should regard ourselves as 
freemen. We should not be made 
again the slaves of custom, or habit, 
or ritual observances, or superstitious 



306 



COLOSSIANS. 



[A. D. 64. 



shew of them openly, triumphing 
over them in 1 it. 

16 Let no man therefore judge ° 

* or, himself. a Ro. 14. 10, 13. 

rites, or anything whatever that has 
its origin in the kingdom of dark- 
ness. We are bound to assert and 
to use our freedom, and should not 
allow any hostile power in the form 
of philosophy or false teaching of 
any kind, to plunder or 4 spoiV us. 
Ver. 8. The Christian is a freeman. 
His great Captain has subdued all 
his enemies, and we should not allow 
them again to set up their dark em- 
pire over our souls. The argument 
of the apostle in these verses (13 — 
15) is derived from what Christ has 
done for us. He mentions four 
things. (1.) He has given us spi- 
ritual life ; (2.) he has forgiven all 
our trespasses ; (3.) he has blotted 
out or abolished the 4 ordinances' that 
were against us ; and (4.) he has tri- 
umphed over all our foes. From all 
this he infers (vs. 16, seq.) that we 
should not be made captive or sub- 
dued by any of the rites of supersti- 
tion, or any of the influences of the 
kingdom of darkness. 

16. Let no man, therefore, judge 
you. Comp. Notes on Rom. xiv. 10. 
13. The word judge here is used 
in the sense of pronouncing a sen- 
tence. The meaning is, 4 since you 
have thus been delivered by Christ 
from the evils which surrounded 
you ; since you have been freed from 
the observances of the law, let no 
one sit in judgment on you, or claim 
the right to decide for you in those 
matters. You are not responsible to 
man for your conduct, but to Christ ; 
and no man has a right to impose 
that on you as a burden from which 
he has made you free.' f In meat. 
Marg., for eating and drinking. 
The meaning is, 4 in respect to the 
various articles of food and drink.' 
There is reference here, undoubted- 
ly, to the distinctions which the Jev/s 



you in 2 meat, or in drink, or in 
3 respect of an holy day, or of the 
new moon, or of the sabbath days; 

2 or, for eating and drinking. 3 or, part. 

made on this subject, implying that 
an effort had been made by Jewish 
teachers to show them that the Mo- 
saic laws were binding on all. *fi Or 
in respect of a holy day. Marg., 
part. The meaning is, 4 in the part, 
or the particular of a holy day ; that 
is, in respect to it.' The word ren- 
dered 4 holy-day' — JopfjJ — means pro- 
perly a feast or festival; and the 
allusion here is to the festivals of the 
Jews. The sense is, that no one 
had a right to impose their observ- 
ance on Christians, or to condemn 
them if they did not keep them. 
They had been delivered from that 
obligation by the death of Christ. 
Ver. 14. IT Or of the new moon. 
On the appearance of the new moon, 
among the Hebrews, in addition to 
the daily sacrifices, two bullocks, a 
ram, and seven sheep, with a meat- 
offering, were required to be pre- 
sented to God. Num. x, 10; xxviii. 
11 — 14. The new moon in the be- 
ginning of the month Tisri (October) 
was the beginning of their civil year, 
and was commanded to be observed 
as a festival. Lev. xxiii. 24, 25. 
yi Or of the Sabbath days. Gr., 4 of 
the Sabbaths.' The word Sabbath in 
the Old Testament is applied not 
only to the seventh day, but to all 
the days of holy rest that were ob- 
served by the Hebrews, and particu- 
larly to the beginning and close of 
their great festivals. There is, doubt- 
less, reference to those days in this 
place, as the word is used in the plu- 
ral number, and the apostle does not 
refer particularly to the Sabbath pro- 
perly so called. There is no evi- 
dence from this passage that he would 
teach that there was no obligation to 
observe any holy time, for there is 
not the slightest reason to believe 
that he meant to teach that one of 



A. D. 64] 



CHAPTER II. 



807 



17 Which are a shadow a of 
things to come ; but the body is 
of Christ. 



a He. 8. 5. 



the ten commandments had ceased 
to be binding on mankind. If he 
had used the word in the singular 
number — 4 the Sabbath? it would 
then, of course, have been clear that 
he meant to teach that that com- 
mandment had ceased to be binding, 
and that a Sabbath was no longer to 
be observed. But the use of the 
term in the plural number, and the 
connection, show that he had his eye 
on the great number of days which 
were observed by the Hebrews as 
festivals, as a part of their ceremo- 
nial and typical law, and not to the 
moral law, or the ten command- 
ments. No part of the moral law- — 
no one of the ten commandments 
could be spoken of as ' a shadow of 
good things to come.' These com- 
mandments are, from the nature of 
moral law, of perpetual and univer- 
sal obligation. 

17. Which are a shadow of things 
to come. See Notes on Heb. viii. 5 ; 
x. 1. They were only a dim outline 
of future things, not the reality. 
IT But the body is of Christ. The 
reality, the substance. All that they 
signified is of or in Christ. Between 
those things themselves which are 
in Christ, and those which only re- 
presented or prefigured them, there 
is as much difference as there is be- 
tween a body and a shadow ; a solid 
substance and a mere outline. Hav- 
ing now, therefore, the thing itself 
the shadow can be to us of no value ; 
and that having come which was 
prefigured, that which was designed 
merely to represent it, is no longer 
binding. 

18. Let no man beguile you of 
your reward. Marg., judge against 
you. The word here used — X at aftpotr 
pfvw — occurs nowhere else in the 



18 Let b no man 1 beguile you 
of your reward, 2 in a voluntary 
humility and worshipping of an- 

h Re. 3. 11. 1 or, judge against you. 
2 being a voluntary in humility. 

New Testament. It is a word which 
was employed with reference to the 
distribution of prizes at the Grecian 
games, and means, to give the prize 
against any one, to deprive of the 
palm. Hence it means to deprive 
of a due reward ; and the sense here 
is, that they were to be on their 
guard lest the 4 reward' — the crown 
of victory to which they looked for- 
ward — should be wrested from them 
by the arts of others. That would 
be done if they should be persuaded 
to turn back, or to falter in the race. 
The only way to secure the prize 
was to hold on in the race which 
they were then running ; but if they 
yielded to the philosophy of the 
Greeks, and the teachings of the 
Jews, they would be defrauded of 
this reward as certainly as a racer 
at the games would if the crown of 
victory should be unjustly awarded 
to another. In this case, too, as real 
injustice would be done, though the 
apostle does not say it would be in 
the same manner. Here it would 
be by art ; in the case of the racer 
it would be by a wrong decision — 
but in either case the crown was lost. 
This exhortation has the more force 
from this consideration. Against an 
unjust judge we could have no pow- 
er ; but we may take care that the 
reward be not wrested from us by 
fraud. IT In a voluntary humility. 
Marg., 4 being a voluntary in humil- 
ity? Tindal renders this, 4 Let no 
man make you shoot at a wrong 
mark, which, after his own imagina- 
tion, walketh in the humbleness of 
angels.' The word used here (tfartse- 
vctypotiwtf) means lowliness of mind, 
modesty, humbleness of deportment; 
and the apostle refers, doubtless, to 
the spirit assumed by those against 



308 



COLOSSIANS. 



[A. D. 64. 



gels, intruding a into those things 

a De. 29. 29. Job 38. 2. 

whom he would guard the Colossians 
— the spirit of modesty or of humble 
inquirers. The meaning is, that 
they would not announce their opin- 
ions with dogmatic certainty, but 
they would put on the appearance 
of great modesty. In this way, they 
would become really more danger- 
ous — for no false teachers are so dan- 
gerous as those who assume the as- 
pect of great humility, and who 
manifest great reverence for divine 
things. The word rendered 'volun- 
tary' here — &Uov — does not, proper- 
ly, belong to the word rendered ' hu- 
mility.' It rather appertains to the 
subsequent part of the sentence, and 
means that the persons referred to 
were willing, or had pleasure in at- 
tempting, to search into the hidden 
and abstruse things of religion. 
They were desirous of appearing to 
do this with an humble spirit — even 
with the modesty of an angel — but 
still they had pleasure in that pro- 
found and dangerous kind of inquiry. 
IT And worshipping of angels. — 
SpqaxCa, tutu ayyi^xov. This does not 
mean, as it seems to me, that they 
would themselves worship angels, or 
that they would teach others to do 
it — for there is no reason to believe 
this. Certainly the Jewish teachers, 
whom the apostle seems to have had 
particularly in his eye, would not do 
it ; nor is there any evidence that 
any class of false teachers would 
deliberately teach that angels were 
to be worshipped. The reference 
is rather to the profound reverence ; 
the spirit of lowly piety which the 
angels evinced, and to the fact that 
the teachers referred to would as- 
sume the same spirit, and were, 
therefore, the more dangerous. They 
would come professing profound re- 
gard for the great mysteries of reli- 
gion, and for the incomprehensible 
perfections of the divinity, and would 



which he hath not seen, vainly 
puffed up by his fleshly mind ; 

approach the subject professedly with 
the awful veneration which the an- 
gels have when they ' look into these 
things.' 1 Pet. i. 12. There was 
no bold, irreverent, or confident de- 
clamation, but the danger in the case 
arose from the fact that they assumed 
so much the aspect of modest piety ; 
so much the appearance of the lowly 
devotion of angelic beings. The 
word here rendered ivorship — ^pr?tf- 
xda — occurs in the New Testament 
only here, in Acts xxvi. 5 ; and James 
i. 26, 27, in each of which places it 
is rendered religion. It means here 
the religion, or the spirit of humble 
reverence and devotion which is 
evinced by the angels ; and this ac- 
cords well with the meaning in James 
L 26, 27. T Intruding into those 
things which he hath not seen. Or 
inquiring into them. The word 
used here (ipfiartsvuiv) means to go 
in, or enter ; then to investigate, to 
inquire. It has not, properly, the 
meaning of intruding, or of imper- 
tinent inquiry (see Passow), and I 
do not see that the apostle meant to 
characterize the inquiry here as 
such. He says that it was the object 
of their investigations to look, with 
great professed modesty and rever- 
ence, into those things which are not 
visible to the eye of mortals. The 
' things' which seem here to be par- 
ticularly referred to, are the abstruse 
questions respecting the mode of the 
divine subsistence ; the ranks, orders, 
and employments of angelic beings ; 
and the obscure doctrines relating to 
the divine government and plans. 
These questions comprised most of 
the subjects of inquiry.in the Orien- 
tal and Grecian philosophy, and in- 
quiries on these the apostle appre- 
hended would tend to draw away 
the mind from the < simplicity that 
is in Christ.' Of these subjects what 
can be known more than is revealed ! 



A. D. 64.] 



CHAPTER II. 



309 



19 And not holding the Head, 0 
from which all the body by joints 
and bands having nourishment 
ministered, and knit together, in- 
creaseth with the increase of God. 

20 Wherefore, if ye be dead 

a Ep. 4. 15, 16. 



If Vainly puffed up by his fleshly 
mind. Notwithstanding the avowed 
4 humility,' the modesty, the angelic 
reverence, yet the mind was full of 
vain conceit, and self-confident, car- 
nal wisdom. The two things are 
by no means incompatible — the men 
apparently most meek and modest 
being sometimes the most bold in 
their speculations, and the most reck- 
less in regard to the great landmarks 
of truth. It is not so with true mo- 
desty, and real ' angelic veneration,' 
but all this is sometimes assumed for 
the purpose of deceiving ; and some- 
times there is a native appearance 
of modesty which is by no means 
an index of the true feelings of the 
soul. The most meek and modest 
men in appearance are sometimes 
the most proud and reckless in their 
investigations of the doctrines of 
religion. 

19. And not holding the Head. 
Not holding the true doctrine re- 
specting the Great Head of the 
church, the Lord Jesus Christ. Notes, 
Eph. i. 22. This is regarded here 
as essential to the maintenance of 
all the other doctrines of religion. 
He who has just views of the Re- 
deemer will not be in much danger 
of erring respecting the other points 
of religious belief, From which 
all the body, &c. This passage is 
almost word for word the same as 
in Eph. iv. 15, 16. See it explained 
in the Notes there. 

20. Wherefore. In view of all 
that has been said. If it be true that 
you are really dead to the world, 
why do you act as if you still lived 
under the principles of the world] 



with Christ from the 1 rudiments 
of the world, why, as though 
living in the world, are ye sub- 
ject to ordinances, 

21 (Touch not ; taste not ; han- 
dle not ; 

1 or, elements. 



IT If ye be dead with Christ. If you 
are dead to the world in virtue of his 
death. The apostle here, as else- 
where, speaks of a very close union 
with Christ. We died with him; 
that is, such was the efficacy of his 
death, and such is our union with 
him, that we became dead also to 
the world. Notes, Rom. vi. 2. 4. 8. 
11. % From the rudiments of the 
ivorld. Marg., elements. The ele- 
ments or principles which are of a 
worldly nature, and which reign 
among worldly men. See Notes on 
Gal. iv. 3. *}f Why, as though living 
in the world. Why do you allow 
them to influence you, as though you 
were living and acting under those 
worldly principles'? They ought no 
more to do it, than the things of this 
world influence those who are in 
their graves. % Are ye subject to 
ordinances. The rites and ceremo- 
nies of the Jewish religion. See 
Notes, Gal. v. 1—4. 

21. Touch not j- taste not; handle 
not. These words seem intended as 
a specimen of the kind of ordinances 
which the apostle refers to, or an 
imitation of the language of the 
Jewish teachers in regard to various 
kinds of food and drink. ' Why are 
ye subject to ordinances of various 
kinds, such as this — Touch not, taste 
not, handle noU' That is, such as 
prohibit you from even touching cer- 
tain kinds of food, or tasting certain 
kinds of drink, or handling certain 
prohibited things. The rapid suc- 
cession of the words here, without 
any connecting particle, is supposed 
to denote the eagerness of the per- 
sons who imposed this injunction, 



810 



COLOSSIANS. 



[A. D. 64. 



22 Which all are to perish with 



and their earnestness in warning 
others from contaminating them- 
selves with the prohibited things. 
Many injunctions of this kind are 
found in the writings of the Jewish 
Rabbins; and the ancient Jewish 
sect of the Essenes (Notes, Matt. iii. 
7) abounded in precepts of this kind. 
See Schoetgen, and Pict. Bib. in 
loc. ' They allowed themselves no 
food that was pleasant to the taste, 
but ate dry, coarse bread, and drank 
only water. Many of them ate no- 
thing until sunset, and, if any one 
touched them who did not belong to 
their sect, they washed themselves 
as if they had been most deeply de- 
filed. Perhaps there was at Colosse 
a society of this kind, as there were 
in many other places out of Judea ; 
and, if there was, it is not improba- 
ble that many Christians imitated 
them in the peculiarity of their rules 
and observances.' Comp. Jenning's 
Jew. Ant. i. 471, and Ros. Alt. u. 
neu. Morgenland, in loc. If this be 
the correct interpretation, then these 
are not the words of the apostle, for- 
bidding Christians to have anything 
to do with these ordinances, but are 
introduced as a specimen of the man- 
ner in which they who enjoined the 
observance of those ordinances press- 
ed the subject on others. There 
were certain things which they pro- 
hibited, in conformity with what they 
understood to be the law of Moses ; 
and they were constantly saying, in 
regard to them, ' do not touch them, 
taste them, handle them.' These 
words are often used as a kind of 
motto in reference to the nse of in- 
toxicating drinks. They express 
very well what is held by the friends 
of total abstinence ; but it is obvious 
that they had no such reference as 
used by the apostle, nor should they 
be alleged as an authority, or as an 
argument, in the question about the 



the using;) after the command- 
ments and doctrines of men ? 

propriety or impropriety of the use 
of spirituous liquors. They may as 
well be employed in reference to 
anything else as that, and would 
have no authority in either case. 
Intoxicating drinks should be ab- 
stained from; but the obligation to 
do it should be made to rest on solid 
arguments, and not on passages of 
Scripture like this. This passage 
could with more plausibility be press- 
ed into the service of the enemies 
of the total abstinence societies, than 
into their support ; but it really has 
nothing to do with the subject, one 
way or the other. 

22. Which all are to perish with the 
using. This is commonly marked 
as a part of the parenthesis, or the 
quotation ; and there is considerable 
difficulty in ascertaining its true 
meaning. It seems most probable 
that these are the words of the apos- 
tle himself, thrown in in the rapidity 
of composition, and that they are 
not to be connected with the phrase 
' touch not,' &c. If so, the idea is, 
that it cannot be of so much conse- 
quence as the Jewish teachers sup- 
posed, to mark distinctly the differ- 
ence between meats and drinks. 
They were all to perish with the 
use of them. Nothing was perma- 
nent about them. It could really 
then be of no great importance what 
was eaten, or what was drunk, pro- 
vided it was not in itself injurious. 
These ordinances had a value among 
the Hebrews when it was designed 
to keep them as a distinct people ; 
but they had no value in themselves, 
so as to make them binding on all 
mankind. To suppose this, was the 
common error of the Jews; and 
hence the apostle so frequently la- 
boured to show that the Jewish rites 
had no permanent value. See Notes 
on Rom. xiv. 1 — 6. 1 Cor. viii. 
Comp. Notes on Matt. xv. 17, 18. 



A. D. 64.] CHAPTER II. 311 

23 Which things have indeed a shew of wisdom in will-worship, 



According to this interpretation, the 
21st verse should be regarded as ex- 
pressing the common maxim of the 
Jewish teachers, and the clause be- 
fore us as the words of the apostle, 
and should be marked as a parenthe- 
sis. So it is marked in Harm's Ed. of 
the New Testament. fter the com- 
mandments and doctrines of men. 
Many of the ordinances on which 
the Jews insisted were those which 
were handed down by tradition. 
They depended on human authority 
only, and, of course, should not bind 
the conscience. Others take the 
words here to mean, 'All which 
things tend to the corruption of reli- 
gion (Doddridge), or are cause of de- 
struction or condemnation (Rob. 
Lex.), by the use of these things, 
according to the commandments and 
doctrines of these men.' 

23. Which things. Which scru- 
pulous observance of the numerous 
precepts enjoining rites and ceremo- 
nies, the observance of days, and the 
distinctions between meats and 
drinks. *jf Have indeed a show of 
wisdom. Have a great appearance 
of piety, and of regard for the will 
of God. They have a show of 4 wis- 
dom,' too, or of a deep acquaintance 
with divine things. They who in- 
sist on them appear to be learned in 
what constitutes religion, and to 
have a deep insight into its myste- 
ries. Doubtless they who urged the 
obligation of these things laid claim 
to uncommon acquaintance with the 
nature of religion, and urged the 
observance of these things on the 
ground of their tendency to promote 
piety, just as they always do who 
insist much on the observance of re- 
ligious rites and ceremonies, ^f In 
will-worship. Voluntary worship; 
i. e., worship beyond what God strict- 
ly requires — supererogatory service. 
Probably many of these things they 
did not urge as being strictly re- 



quired, but as conducing greatly to 
piety. The plea doubtless Was, that 
piety might be promoted by service 
rendered beyond what was absolute- 
ly enjoined, and that thus there 
would be evinced a spirit of uncom- 
mon piety — a readiness not only to 
obey all that God required, but even 
to go beyond this, and to render him 
voluntary service. There is much 
plausibility in this; and this has 
been the foundation of the appoint- 
ment of the fasts and festivals of the 
church ; of penances and self-inflict- 
ed tortures ; of painful vigils and pil- 
grimages; of works of supereroga- 
tion, and of the merits of the ' saints.' 
A large part of the corruptions of 
religion have arisen from this plausi- 
ble, but deceitful argument. God 
knew best what things it was most 
conducive to piety for his people to 
observe ; and we are most safe when 
we adhere most closely to what he 
has appointed, and observe no more 
days and ordinances than he has di- 
rected. There is much apparent 
piety about these things ; but there 
is much wickedness of heart at the 
bottom, and there is nothing that 
more tends to corrupt pure religion. 
If And humility. Notes on ver. 18. 
There is a great show of reverence 
for divine things in the manner in 
which they pursue their investiga- 
tions, and in their humble and meek 
compliance with painful rites and 
ceremonies ; in fastings, abstinence, 
and penances. Under all this there 
lurks often the worst kind of pride ; 
for 

" Pride may be pampered while the flesh 
grows lean." 

If And neglecting the body. Putting 
on sackcloth and ashes ; subjecting it 
to painful fastings and penances; 
appearing in a form of squalid po- 
verty, as if the body were not worth 
regarding, and as if the attention 
were so much engrossed by the no- 



312 



COLOSSIANS. 



[A. D. 64. 



and humility, and 1 neglecting of 

1 or, punishing ; or, not sparing. 

bier care of the soul, as to be entire- 
ly regardless of the body. Yet, we 
may observe, (1.) God made the 
body as well as the soul, and has 
shown his care of it by its " being 
fearfully and wonderfully made," 
and by all the provision which he 
has made for its wants. (2.) Reli- 
gion pertains to the body as well as 
the soul, and should teach a man 
properly to regard it. Man is bound 
so to take care of the body, as to 
have the most health and the longest 
life possible in the service of his Cre- 
ator, and so as to be able to employ 
it in the best manner. There is no 
religion in ragged or squalid cloth- 
ing, in a dirty face, in offensive per- 
sonal habits, in filth and defilement, 
and in setting at defiance the de- 
cencies of life. (3.) Much affected 
sanctity may exist where there is a 
most proud and corrupt heart. A 
long face, a demure countenance, a 
studied disregard of the decencies 
of dress and the courtesies of life, 
as if they were unworthy of notice, 
may be the exponent of the most 
hateful pride, and of the basest pur- 
poses of the soul. A man should be 
on his guard always against one 
who, under pretence of extraordinary 
Sanctity, professes to despise the or- 
dinary dress and usages of society. 
If JSot in any honour. That is, 
there is no real honour in these 
things ; there is nothing to ennoble 
and elevate the soul ; nothing that is 
to be commended. If To the satis- 
fying of the flesh. The only effect 
is, to satisfy or please the flesh ; that 
is, the carnal and corrupt nature, for 
so the word flesh is often used in the 
Scriptures. The effect of these ob- 
servances, on which so much stress 
is laid as if they would promote 
piety, is merely to gratify pride, self- 
righteousness, the love of distinction, 
and the other carnal propensities of 



the body; not in any honour to 
the satisfying of the flesh. 

our nature. There seems to be a 
great deal of humility and piety in 
them ; there is really little else than 
pride, selfishness, and ambition. 

REMARKS. 

1. We should feel a deep interest 
for the welfare of other Christians, 
even those whom we have never 
seen. Vs. 1, 2. All. belong to the 
same family, have the same enemies 
to contend with, are engaged in the 
same warfare, are travelling to the 
same heaven. By our prayers and 
sympathy, we may often do much 
good to those whom we shall never 
see till we meet them in heaven. 

2. We should be on our guard 
against the seductive arts of false 
teachers. They are often plausible ; 
they can urge arguments which we 
may not be able to answer; they 
may have much more learning than 
we have ; and they may put on the 
appearance of great humility and of 
real piety. Vs. 3, 4. 

3. It is, in general, a safe rule for 
a Christian to abide by the views 
which he had on the great subjects of 
religion when he became converted. 
Ver. 6. Then the heart was tender 
and soft — like wax — and received 
the impression which the Spirit made 
on it. There are some things in 
which the heart judges better than 
the head ; and in which we are quite 
as likely to go right if we follow the 
former as we are the latter. In re- 
lation to the performance of many 
of the duties of life — the duties of 
kindness and charity — the heart is 
often a more safe guide than the 
head ; and so in many things pertain- 
ing more immediately to religion, a 
man is more likely to judge right if 
he follows the promptings of his feel- 
ings in the happiest moments of piety, 
than he is to wait for the more cool 
and cautious course of argument. 



A. D. 64.] 



CHAPTER XL 



313 



The same thing 1 may be true even 
of many of the doctrines of religion. 
When a poor sinner trembles on the 
verge of hell, he feels that none but 
an Almighty Saviour can deliver 
him, and he goes and commits him- 
self to Jesus as God — and he is not 
in much danger of erring in that. 
He will be more likely to be drawn 
aside from the truth by the artful 
reasonings of the advocates of error, 
than he will by his feelings at that 
moment. 

4. Our views of the 'mystery of 
God' — of the divine nature, and espe- 
cially of the rank and character of 
Christ, will determine all our views 
of theology. Ver. 2. This has been 
so in all ages ; and however it may 
be accounted for, the fact is undoubt- 
ed, that if at any time we can ascer- 
tain what are the prevalent views 
of Christ, we can easily see what 
is the prevailing character of the 
theology of that age. The influence 
of this will be felt on the views 
which are held of the native charac- 
ter of man; of regeneration, the 
divine purposes, the nature of ho- 
liness, and the retributions beyond 
the grave. Hence, the reason why 
the apostle Paul insisted so much 
on this, and urged so earnestly the 
importance of adhering to just views 
of the Saviour. 

5. Christ has laid us under the 
highest obligations to love and serve 
him. Vs. 11 — 15. He has enabled 
us to put off our sins ; he has raised 
us from spiritual death to spiritual 
life; he has removed the old ordi- 
nances that were against us, and has 
made religion easy and pleasant ; he 
has subdued our enemies, and tri- 
umphed over them. He achieved a 
glorious victory over 1 principalities 
and powers,' and has led our great 

I enemy captive. He met the enemy 
of man when on earth, and overcame 
i his power of temptation; expelled 
j him from the bodies of men; laid 
1 the foundation for a permanent vic- 
27 



tory over him on the cross, and tri- 
umphed over him when he rose and 
ascended to heaven. Satan is now 
an humbled foe. His power is broken 
and limited, and the Lord Jesus will 
yet completely triumph over him. 
He will return from heaven; raise 
all the dead ; and reascend, in the 
face of the universe, to his native 
skies, with all his ransomed hosts — 
the 'spoils' of victory. We should 
not then fear what Satan can do to 
us ; nor should we fear that the great 
enemy of the church will ever be 
triumphant. 

Stand up, my soul, shake off thy fears, 
And gird the gospel armour on ; 

March to the gates of endless joy, 
Where thy great Captain Saviour's gone, 

Hell and thy sins resist thy course ; 

But hell and sin are vanquish'd foes; 
Thy Jesus nail'd them to the cross, 

And sung the triumph when he rose. 

Then let my sou! march boldly on, 
Press forward to the heavenly gate; 

There peace and joy eternal reign, 
And glittering robes for conquerors wait, 

Then shall I wear a starry crown, 
And triumph in Almighty grace ; 

While all the armies of the skies 
Join in my glorious Leader's praise. 

6. No individual has a right to 
appoint ceremonies and ordinances 
in the church to be binding on the 
consciences of others; nor is this 
authority intrusted to any body of 
men. Ver. 16. What God has en- 
joined is to be obeyed. What man 
enjoins beyond that, is of no binding 
force on the conscience; and it is 
the solemn and sacred duty of all 
Christians to resist all such attempts 
to make ceremonial observances 
binding on the conscience. Christ 
has appointed a few ordinances of 
religion — and they are enough. 
They are simple, easily observed, 
and all adapted to promote piety. 
He appointed baptism and the Lord's 
Supper ; but he appointed no stated 
festivals or fasts ; no days in comme- 
moration of the saints, or of his own 
birth or death ; he enjoined no rites 



314 



COLOSSIANS. 



[A. D. 64. 



of religion but those which are most 
simple, and which are easily ob- 
served. He well knew how those 
observances would be abused to the 
purposes of superstition, and obscure 
the great doctrine of justification 
by faith. He knew how ready men 
would be to rely on them rather than 
on the merits of the great Sacrifice, 
and hence he appointed no ordinance 
where that danger could exist. 

7. Pride is often united with ap- 
parent humility. Ver. 18. It is easy 
to assume the appearance of humil- 
ity in the outer deportment, but no 
such assumed appearance reaches 
the heart. That remains the same, 
whatever external appearance is as- 
sumed, until it is renewed by the 
grace of God. 

8. A meek, modest, and candid 
demeanour is consistent with great 
boldness and daring in speculation. 
Ver. 18. The most daring specula- 
tors in religion ; they who make the 
most reckless attacks on the truth, 
are often, to appearance, eminently 
candid, and even put on the aspect 
of angelic devotion. Yet they are 
bold 'where angels fear to tread;' 
and they declaim with confidence on 
subjects which must be for ever be- 
yond the grasp of the human mind. 

9. We should not infer, because a 
man is modest and humble, and be- 
cause he appears to be endued with 
uncommon meekness and piety, that, 
therefore, he is a good man or a safe 
guide. Ver. 18. The teachers in 
Colosse, against whom Paul warned 
the Christians there, appear to have 
been men just of this stamp; and 
this is commonly assumed by those 
who would lead their fellow-men 
into error. 'Satan is often trans- 
formed into an angel of light.' 

10. We should not attempt to pene- 
trate into those things which lie be- 
yond the grasp of the human mind. 
Ver. 18. , We should not 'intrude 
into those things which are unseen.' 
There is an outer limit to our inves- 



tigations on all subjects, and we soon 
reach it. In life we are to act chiefly 
on facts; not on the reason why 
those facts exist. When we have 
ascertained or established a fact, our 
feet stand on a solid rock ; and there 
we shall stand securely. We act 
safely and wisely if we act in view 
of that fact ; we do not act safely or 
wisely if we disregard that, and act 
on theory or imagination. 

11. Many real Christians are in 
danger of being ' beguiled of the re- 
ward' which they might obtain. Ver. 
18. They are allured by the world ; 
they are drawn into error by the arts 
of philosophy ; they obscure the lus- 
tre of their piety by conformity to 
the world, and thus they lose the 
high recompense which they might 
have obtained in heaven. For the 
rewards of heaven will be strictly in 
proportion to the measure of our re- 
ligion here — the zeal, and faith, and 
love which we evince in the cause 
of our Master. 

12. Many persons are in danger 
of losing the ' reward' altogether — 
for the ' reward' of a life of piety is 
set before all. Ver. 18. Heaven is 
offered freely to all, and there is no 
one who might not obtain it. But, 
alas ! how many there are who are 
drawn aside by the allurements of 
error and of sin ; who are led to de- 
fer to a future time the great subject 
of preparation for death ; who spend 
their lives in disregard of the com- 
mands of God and the invitations of 
mercy, until it is too late to seek sal- 
vation, and they sink down to final 
ruin. Every impenitent sinner is in 
imminent danger of losing his soul. 
The great deceiver is endeavouring 
to blind him and decoy him down to 
death, and a thousand snares on 
every side are spread for his feet, into 
which he is in constant danger of 
falling. In a world of allurements, 
where the work of death from the 
beginning has been carried on chiefly 
by deception, with what solicitude 



A; D. 64.] 



CHAPTER IIL 



815 



CHAPTER III. 

IF ye then be risen a with Christ, 
seek those things which are 

a c. 2. 12. 



should man guard himself lest he 
be 4 beguiled of heaven' and sink to 
a world where heaven will be offer- 
ed no more ! 

CHAPTER IIL 

ANALYSIS OF THE CHAPTER* 

In the previous chapter, the apos- 
tle had showed what a true Christian 
ought not to follow after. He had 
warned the Colossians against the 
dangers of false philosophy, and the 
doctrines of erroneous teachers. In 
this chapter, he teaches them what 
they ought to pursue and to seek. 
He therefore enjoins various duties 
in the different relations of life, 
which they ought to perform in such 
a way as to show that true religion 
had a controlling influence over their 
hearts. He specifies the following : 
(1.) The duty of setting the affections 
on things above. Vs. 1 — 4. They 
were risen with Christ (ch. ii. 12), 
they were dead to sin (ver. 3) ; they 
were soon to be like Christ (ver. 4), 
and they should, therefore, fix their 
affections on heavenly things. (2.) 
The duty of mortifying their corrupt 
passions and carnal propensities. Vs. 
5 — 8. (3.) The duty of speaking 
the truth, since they had put off the 
old man with his deeds. Vs. 9 — 11. 
(4.) The duty of kindness, gentle- 
ness, charity, and the spirit of peace. 
Vs. 12—15. (5.) The duty of edi- 
fying one another by psalms and 
songs of praise. Vs. 16, 17. (6.) 
The duty of wives, ver. 18; (7.) of 
husbands, ver. 19 ; (8.) of children, 
ver. 20; (9.) of fathers, ver. 21; 
(10.) of servants, vs. 22— 25. There 
is a very striking similarity between 
this chapter and the fifth and sixth 



above, where Christ b sitteth on 
the right hand of God. 

2 Set your 1 affection on things 
above, not c on things on the earth. 

b Ro. 8. 34. l or, mind. c 1 Jno. 2. 15. 

chapters of the Epistle to the Ephe- 
sians, and a full exposition of the 
principal subjects adverted to here 
may be found in the Notes there. 

1. If ye then be risen with Christ. 
The apostle in this place evidently 
founds the argument on what he had 
said in ch. ii. 12. See Notes on that 
passage. The argument is, that 
there was such an union between 
Christ and his people, that in virtue 
of his death they become dead to 
sin ; that in virtue of his resurrec- 
tion they rise to spiritual life, and 
that, therefore, as Christ now lives in 
heaven, they should live for heaven, 
and fix their affections there. *f Seek 
those things which are above. That 
is, seek them as the objects of pur- 
suit and affection; strive to secure 
them. IT Where Christ sitteth on 
the right hand of God. Notes, 
Mark xvi. 19. The argument here 
is, that since Christ is there, and 
since he is the object of our supreme 
attachment, we should fix our affec- 
tions on heavenly things, and seek 
to be prepared to dwell with him. 

2. Set your affection. Marg., * or 
mind. 1 Gr., ' think of — ^pomtf . 
The thoughts should be occupied 
about the things where Christ now 
dwells, where our final home is to 
be, where our great interests are. 
Since we are raised from the death 
of sin, and are made to live anew, 
the great object of our contempla- 
tion should be the heavenly world. 
% Not on things on the earth. 
Wealth, honour, pleasure. Our af- 
fections should not be fixed on houses 
and lands ; on scenes of fashion and 
gaiety ; on low and debasing enjoy- 
ments. 



SI6 



COLOSSIANS. 



[A. D. Gi, 



3 For a ye are dead, and your 
life is hid with Christ in God. 

4 When 6 Christ, who is c our 
life, shall appear, then shall ye 
also appear with him in glory. 

«Ro.6.2. &Uno.3.2. dno. 11.25. 14.6, 



3. For ye are dead. Dead to the 
world ; dead to sin ; dead to earthly 
pleasures. On the meaning of the 
word dead, see Notes on Rom. vi. 2. 
Eph. ii. 1. The idea of the apostle 
is, that as Christ became literally 
dead in the tomb, so we, in virtue 
of our connection with him, have 
become dead to sin, to worldly influ- 
ences, pleasures, and ambition. Or, 
in other words, we are to be to them 
as if we were dead, and they had 
no more influence over us than the 
things of earth had over him in the 
grave. Notes, Rom. vi. 2. If And 
your life. There is still life. Though 
dead to one class of objects, you are 
alive to others. See the sentiment 
here expressed, explained at large 
in the Notes on Gal. ii. 20. ^ Is 
hid with Christ in God. The lan- 
guage here is taken probably from 
treasure which is 'hid' or concealed 
in a place of security ; and the idea 
is, that eternal life is an invaluable 
jewel or treasure, which is laid up 
with Christ in heaven where God is. 
There it is safely deposited. It has 
this security, that it is with the Re- 
deemer, and that he is in the pre- 
sence of God ; and thus nothing can 
reach it or take it away. It is not 
left with us, or intrusted to our keep- 
ing — for then it might be lost, as 
we might lose an invaluable jewel ; 
or it might be wrested from us ; or 
we might be defrauded of it ; but it 
is now laid up far out of our sight, 
and far from the reach of all our 
enemies, and with one who can 4 keep 
that which we have committed to 
him against that day.' 2 Tim. i. 12, 
Our eternal life, therefore, is as se- 



5 Mortify d therefore your mem- 
bers which are upon the earth; 
fornication, uncleanness, inordi- 
nate affection, evil concupiscence, 
and covetousness, which is idola- 
try: 

d Ro.8. 13. Ga. 5. 24. Ep. 5. 3-6. 



cure as it could possibly be made. 
The true condition of the Christian 
is, that he is 4 dead' to this world, 
but that he has immortal life in pros- 
pect, and that is secure, being in the 
holy keeping of his Redeemer, now 
in the presence of God. From this 
it follows that he should regard him- 
self as living for heaven. 

4. When Christ, who is our life. 
Notes, John i. 4 ; xi. 25. TT Shall 
appear. In the day when he shall 
come to judge the world. % Then 
shall ye also appear with him in 
glory. 1 Thess. iv. 16, 17. Chris- 
tians shall then be raised from the 
dead, and ascend with the Redeemer 
to heaven. 

5. Mortify therefore your mem- 
bers. Since you are dead to sin and 
the world, and are to appear with 
Christ in the glories of his kingdom, 
subdue every carnal and evil propen- 
sity of your nature. The word mor- 
tify means to put to death (Notes, 
Rom. viii. 13. Gal. v. 24), and the 
meaning here is, that they were en- 
tirely to subdue their evil propensi- 
ties, so that they would have no re- 
mains of life ; that is, they were not 
at all to indulge them. The word 
4 members* here, refers to the differ- 
ent members of the body — as the seat 
of evil desires and passions. Comp. 
Notes, Rom. vi. 13. They were 
wholly to extirpate those evil pas- 
sions which he specifies as having 
their seat in the various members 
of the earthly body, Fornication. 
Notes, Rom. i. 29. ^ Uncleanness. 
Notes, Rom. i. 24. IF Inordinate 
affection. 7td$o$. Rendered in Rom. 
i. 26, 4 vile affections.' 1 See Notes on 



A. D. 64] 



CHAPTER IIL 



317 



6 For which things 1 sake the 
wrath of God cometh on the chil- 
dren of disobedience, 

7 In ° the which ye also walked 
sometime, when ye lived in 
them. 

8 But now ye also put off all 
these ; anger, wrath, malice, blas- 

g Ti, 3. 3. 



that verse. In 1 Thess. iv. 5, the 
word is rendered lust — which is its 
meaning here. IF Evil concupis- 
cence. Evil desires ; licentious pas- 
sions. Rom. i. 24. Greek, IF And 
covetousness, which is idolatry. It 
is remarkable that the apostle al- 
ways ranks covetousness with these 
base and detestable passions. The 
meaning here is, (1.) that it is a low 
and debasing passion, like those 
which he had specified; and (2.) 
that it secures the affections which 
properly belong to God, and is, there- 
fore, idolatry. Of all base passions, 
this is the one that most dethrones 
God from the soul. See this whole 
passage more fully explained in the 
Notes on Eph. v. 3—5. 

6. For which things' sake, &c. 
See Notes, Eph. v. 6, where the 
same expression occurs. 

7. In the which. In all which 
evil passions. IT Ye also walked 
sometime. You formerly lived. These 
were the common vices of the hea- 
then. Notes, Eph. v. 8. 1 Cor. vi. 
10, 11. Comp. Notes, Rom. i. 24 
—32. 

8. But now ye also put off all 
these. All these which follow, as 
being also inconsistent with the 
Christian calling. IF Anger, wrath. 
Notes, Eph. iv. 26. ^Malice. Notes, 
Eph. iv. 31. IF Blasphemy. Notes, 
.Matt. ix. 3. The word here seems 
to mean all injurious and calumni- 
ous speaking — whether against God 
or man. IF Filthy communication 
out of your mouth. Lewd, indecent 

27* 



phemy, filthy communication out 
of your mouth. 

9 Lie not one to another, see- 
ing that ye have p^ut off the old 
man with his deeds ; 

10 And have put on the new 
mem, which is renewed h in know- 
ledge after the image of him that 
created him : 

b Eph. 4. 23, 24. 

and immodest discourse. Notes, 
Eph. iv. 29. The conversation of 
the heathen everywhere abounds 
with this. A pure method of con- 
versation among men is the fruit of 
Christianity. 

9. Lie not one to another. Notes* 
Eph. iv. 25. IF Seeing that ye have 
put off the old man with his deeds. 
Your former corrupt and evil nature. 
Notes, Eph. iv. 22. The reason for 
putting away lying, stated in Eph* 
iv. 25, is, that we 4 are members one 
of another^ — or are brethren. The 
reason assigned here is, that we have 
put off the old man with his deeds. 
The sense is, that lying is one of 
the fruits of sin. It is that which 
the corrupt nature of man naturally 
produces; and when that is put ofl£ 
then all that that nature produces 
should be also put off with it The 
vice of lying is a universal fruit of 
sin, and seems to exist everywhere 
where the gospel does not prevail. 
Comp. Notes on Titus i. 12. There 
is, perhaps, no single form of sin 
that reigns so universally in the hea- 
then world. 

10. Which is renewed in know- 
ledge. In Eph, iv. 24, it is said that 
the new man is * created after God 
in righteousness and true holiness.' 
In this place it is added that to the 
renewed soul knowledge is imparted, 
and it is made in that respect as man 
was when he was first created. This 
passage, in connection with Eph. iv, 
24, proves that before man fell he 
was endowed with 4 righteousness, 



316 



COLOSSIANS. 



[A. D. 64. 



11 Where a there is neither 
Greek nor Jew, circumcision nor 
uncircumcision, Barbarian, Scy- 
thian, bond nor free : but Christ 
is all, and in all. 

a Ro. 10. 12. 

true holiness, and knowledge.' The 
knowledge here referred to, is not 
the knowledge of everything, but 
the knowledge of God. Man was 
acquainted with his Creator. He 
resembled him in his capacity for 
knowledge. He was an intelligent 
being, and he had an acquaintance 
with the divine existence and per- 
fections. Comp. Notes on Rom. v. 
12. But especially had he that 
knowledge which is the fear of the 
Lord ; that knowledge of God which 
is the result of love. Piety, in the 
Scriptures, is often represented as 
the 4 knowledge' of God. See Notes 
on John xvii. 3. Comp. Notes on 
Eph. hi. 19. IT After the image of 
him that created him. So as to re- 
semble God. In knowledge he was 
made in the likeness of his Maker. 

11. Where there is neither Greek 
nor Jew. See this fully explained 
in the Notes on Gal. iii. 23. The 
meaning here is, that all are on a 
level ; that there is no distinction of 
nation in the church ; that all are to 
be regarded and treated as brethren, 
and that therefore no one should be 
false to another, or lie to another. 
H Circumcision nor uncircumcision. 
No one is admitted into that blessed 
society because he is circumcised ; 
no one is excluded because he is un- 
circumcised. That distinction is un- 
known, and all are on a level. IF Bar- 
barians. No one is excluded because 
he is a barbarian, or because he lives 
among those w T ho are uncivilized, 
and is unpolished in his manners. 
See the word barbarian explained 
in the Notes on Rom. i. 14. IT Scy- 
thian. This word does not occur 
elsewhere in the New Testament. 
The name Scythian is applied in an- 



12 Put on therefore, as the elect 
of God, holy and beloved, bowels 
of mercies, kindness, humbleness 
of mind, meekness, long-suffer- 
ing: 



cient geography to the people who 
lived on the north and north-east of 
the Black and Caspian Seas, a re- 
gion stretching indefinitely into the 
unknown countries of Asia. They 
occupied the lands now peopled 
by the Monguls and Tartars. The 
name was almost synonymous with 
barbarian, for they were regarded 
as a wild and savage race. The 
meaning here is, that even such a 
ferocious and uncivilized people were 
not excluded from the gospel, but 
they w r ere as welcome as any other, 
and were entitled to the same privi- 
leges as others. No one was exclud- 
ed because he belonged to the most 
rude and uncivilized portion of man- 
kind. 1 Bond nor free. See Notes, 
Gal. iii. 28. IT But Christ is all, 
and in all. The great thing that 
constitutes the peculiarity of the 
church is, that Christ is its Saviour, 
and that all are his friends and fol- 
lowers. Its members lay aside all 
other distinctions, and are known 
only as his friends. They are not 
known as Jews and Gentiles ; as of 
this nation or that; as slaves or 
freemen, but they are known as 
Christians; distinguished from all 
the rest of mankind as the united 
friends of the Redeemer. Comp. 
Notes on Gal. iii. 28. 

12. Put on, therefore, as the elect 
of God. The fact that you thus be- 
long to one and the same church ; 
that you have been redeemed by the 
same blood, and chosen by the same 
grace, and that you are all brethren, 
should lead you to manifest a spirit 
of kindness, gentleness, and love. 

Bowels of ??iercies. Notes, Phil, 
ii. 1. % Kindness, &c. See Notes 
on Eph. iv. 32. The language here 



A. D. 64] 



CHAPTER III. 



319 



13 Forbearing a one another, 
and forgiving h one another, if any 
man have a quarrel 1 against any: 
even as Christ forgave you, so 
also do ye. 

14 And above all these things 

a Mar. 11. 25. Ep. 4. 2. 32. 

b Mat. 6. 14, 15. » or, complaint. 



is a little different from what it is 
there, bat the sentiment is the same. 

13. Forbearing one another. 
Notes, Eph. iv. 2. «[ And forgiv- 
ing one another. Notes, Matt. vi. 
12. 14. If V an y man have a quar- 
rel against any. Marg., 4 or com- 
plaint.' The word here used — 
fiofAfyri — occurs nowhere else in the 
New Testament. It means, fault 
found, blame, censure; and here 
denotes occasion of complaint. The 
idea is, that if another one has given 
us just occasion of complaint, we 
are to forgive him; that is, we are 
(1.) to harbour no malice against 
him ; (2.) we are to be ready to do 
him good as if he had not given us 
occasion of complaint; (3.) we are 
to be willing to declare that we for- 
give him when he asks it ; and (4.) 
we are always afterwards to treat 
him as kindly as if he had not in- 
jured us — as God treats us when he 
forgives us. See Notes, Matt, xviii. 
21. If Even as Christ forgave you, 
so also do ye. Learn here that Christ 
has power to forgive sin. Comp. 
Notes, Matt. ix. 6. Acts v. 31. Christ 
forgave us (1.) freely — he did not 
hesitate or delay when we asked 
him ; (2.) entirely — he pardoned all 
our offences ; (3.) for ever — he did 
it so as to remember our sins no more, 
and to treat us ever onward as if we 
had not sinned. So we should for- 
give an offending brother. 

14. And above all these things. 
Over, or upon all these things. Comp. 
Notes, Eph. vi. 16. ^ Charity. Love. 
Notes, 1 Cor. xih. 1. f Which is 
the bond of perfectness. The bond 



put on charity, c which is d the bond 
of perfectness. 

15 And let the peace c of God 
rule in your hearts, to the which 
also ye are called in one body ; 
and be ye thankful. 

c 1 Pe. 4. 8. d 1 Co. 13. 2, 8, 13. 

e Ph. 4. 7. 



of all perfection; the thing which 
will unite all other things, and make 
them complete. Comp. the parallel 
place in Eph. iv. 3. The idea seems 
to be that love will bind all the other 
graces fast together, and render the 
whole system complete. Without 
love, though there might be other 
graces and virtues, there would be 
a want of harmony and compact- 
ness in our christian graces, and 
this was necessary to unite and com- 
plete the whole. There is great 
beauty in the expression, and it con- 
tains most important truth. If it 
were possible to conceive that the 
other graces could exist among a 
christian people, yet there would be 
a sad incompleteness, a painful want 
of harmony and union, if love were 
not the reigning principle. Nor 
faith, nor zeal, nor prophecy, nor the 
power of speaking with the tongue 
of angels, would answer the purpose. 
See this sentiment expressed in 1 
Cor. xih., and the effect of love more 
fully explained in the Notes on that 
chapter. 

15. And let the peace of God. 
The peace which God gives. Notes, 
Phil. iv. 7. If Rule in your hearts. 
Preside in your hearts; sit as um- 
pire there (Doddridge) ; govern and 
control you. The word here ren- 
dered rule — |3paj3f vs rco — is commonly 
used in reference to the Olympic and 
other games. It means, to be a di- 
rector, or arbiter of the public games ; 
to preside over them and preserve 
order, and to distribute the prizes to 
the victors. The meaning here is, 
that the peace which God gives to 



320 



COLOSSIANS. 



[A. D. 64. 



16 Let the word a of Christ 
dwell in you richly in all wisdom ; 
teaching and admonishing one an- 
other in psalms b and hymns and 
spiritual songs, singing with grace 
in your hearts to the Lord. 

a Ps. 119. 11. b Ep. 5. 19. 



the soul is to be to us what the bra- 
beutes, or governor at the games 
was to those who contended there. 
It is to preside over and govern the 
mind ; to preserve everything in its 
place; and to save it from tumult, 
disorder, and irregularity. The 
thought is a very beautiful one. The 
soul is liable to the agitations of pas- 
sion and excitement — like an assem- 
bled multitude of men. It needs 
something to preside over it, and 
keep its various faculties in place 
and order ; and nothing is so well fit- 
ted to do this as the calm peace 
which religion gives, a deep sense 
of the presence of God, the desire 
and the evidence of his friendship, 
the hope of his favour, and the be- 
lief that he has forgiven all our sins. 
The ' peace of God' will thus calm 
down every agitated element of the 
soul ; subdue the tumult of passion, 
and preserve the mind in healthful 
action and order — as a ruler sways 
and controls the passions of assem- 
bled multitudes of men. f To the 
which ye are also called. To which 
peace. If I n one body. To be one 
body ; or to be united as one. Notes, 
Eph. iv. 4 — 6. % And be ye thank- 
ful. For all mercies, and especially 
for your privileges and hopes as 
Christians. A spirit of thankfulness, 
also, would tend much to promote 
harmony and peace. An ungrateful 
people is commonly a tumultuous, 
agitated, restless, and dissatisfied 
people. Nothing better tends to pro- 
mote peace and order than gratitude 
to God for his mercies. 

16. Let the word of Christ. The 
doctrine of Christ. IT Dwell in you 
richly in all wisdom. Abundantly, 



17 And whatsoever c ye do 
in word or deed, do all in the 
name of the Lord Jesus, giving 
thanks to God and the Father by 
him. 

c 1 Co. 10. 31. 



producing the spirit of true wisdom. 
That doctrine is adapted to make 
you wise. The meaning is, that 
they were to lay up the doctrines of 
the gospel in their hearts ; to medi- 
tate upon them; to allow them to 
be their guide, and to endeavour 
wisely to improve them to the best 
purpose. If Teaching and admon- 
ishing-, &c. See this explained in 
the Notes on Eph. v. 19, 20. The 
only additional thought here is, that 
their psalms and hymns were to be 
regarded as a method of ' teaching' 
and 'admonishing? that is, they 
were to be imbued with truth, and 
to be such as to elevate the mind, . 
and withdraw it from error and 
sin. Dr. Johnson once said, that if 
he were allowed to make the ballads 
of a nation, he cared not who made 
the laws. It is true in a more im- 
portant sense that he who is permit- 
ted to make the hymns of a church, 
need care little who preaches, or 
who makes the creed. He will more 
effectually mould the sentiments of 
a church than they who preach or 
make creeds and confessions. Hence, 
it is indispensable, in order to the pre- 
servation of the truth, that the sa- 
cred songs of a church should be 
imbued with sound evangelical sen- 
timent. 

17. And whatsoever ye do in word 
or deed. Whatever ye say or do— 
whether relating to temporal affairs 
or to religion. The command here 
extends to all that we do. ^ Do all 
in the name of the Lord Jesus. Do 
it all because he requires and com- 
mands it, and with a desire to honour 
him. His authority should be the 
warrant; his glory the aim of all 



A. D. 64.] 



CHAPTER HI. 



321 



18 Wives, a submit yourselves 
unto your own husbands, as it is 
fit in the Lord. 

19 Husbands, love your wives, 
and be not bitter against them. 

20 Children, 6 obey your pa- 
rents in ail things : for this is well 
pleasing unto the Lord. 

21 Fathers, provoke not your 
children to anger, lest they be 
discouraged. 

22 Servants, c obey in all things 
your masters according to the 

a Ep. 5. 22, &c. Ti. 2. 4, 5. 1 Pe. 3. 1, &c. 
b Ep. 6. 1, &c. c 1 Pe. 2. 18. 

our actions and words. See the gene- 
ral sentiment here expressed, fully 
illustrated in the Notes on 1 Cor. x. 
31. H" Giving thanks to God and 
the Father by him,. Through him ; 
or in his name. All our actions are 
to be accompanied with thanksgiv- 
ing. Notes, Phil. iv. 6. We are 
to engage in every duty, not only in 
the name of Christ, but with thank- 
fulness for strength and reason ; for 
the privilege of acting so that we 
may honour him ; and with a grate- 
ful remembrance of the mercy of 
God that gave us such a Saviour to 
be an example and guide. He is 
most likely to do his duty well who 
goes to it with a heart overflowing 
with gratitude to God for his mer- 
cies, and he who is likely to per- 
form his duties with the most cheer- 
ful fidelity, is he who has the deep- 
est sense of the divine goodness in 
providing a Saviour for his lost and 
ruined soul. See Notes on 2 Cor. v. 
14, 15. 

18. Wives, submit yourselves, &c. 
Notes on the parallel passage in Eph. 
v. 21—24. 

19. Husbands, love your wives, 
&c. Notes on Eph. iv. 25—29. 

20. Children, obey your parents, 
&c. Notes on Eph. vi. 1 — 4. 

21. Fathers, provoke not, &c. 
Notes on Eph. vi. 4. ^ Lest they 
be discouraged. Lest, by your con- 



flesh : not with eye-service, as 
men-pleasers ; but in singleness 
of heart, fearing God : 

23 And whatsoever ye do, do 
it heartily, as to the Lord and not 
unto men ; 

24 Knowing, that of the Lord 
ye shall receive the reward of the 
inheritance : for ye serve the Lord 
Christ. 

25 But he that doeth wrong 
shall receive for the wrong which 
he hath done : and there is no 
respect of persons. 



tinually finding fault with them, they 
should lose all courage, and despair 
of ever pleasing you. There is much 
sound sense and practical wisdom in 
this observation of the apostle. Chil- 
dren should not be flattered, but they 
should be encouraged. They should 
not be so praised as to make them 
vain and proud, but they should be 
commended when they do well. The 
desire of praise should not be the 
principle from which they should be 
taught to act, but they should feel 
that the approbation of parents is a 
desirable thing, and when they act 
so as to deserve that approbation, no 
injury is done them by their under- 
standing it. He who always finds 
fault with a child ; who is never sat- 
isfied with what he does ; who scolds 
and frets and complains, let him do 
as he will, breaks his spirit, and soon 
destroys in the delicate texture of 
his soul all desire of doing well. 
The child in despair soon gives 
over every effort to please. He be- 
comes sullen, morose, stupid, and in- 
different to all the motives that can 
be presented to him, and becomes to 
a great extent indifferent as to what 
he does — since all that he does meets 
with the same reception from the 
parent. 

22 — 25. Servants, obey in all 
things, &c. See Notes on Eph. vi. 
5—8. 



822 COLOSSIANS. [A. D. 64. 

CHAPTER IV. servants that which is just and 

MASTERS, ° give unto your equal ; knowing that ye also have 
a Ep. 6. 9, &c. a Master in heaven. 



CHAPTER IV. 
1. Masters, give unto your ser- 
vants, &c. See Notes on Eph. vi. 
9. If That which is just and equal. 
What they ought to have ; what is 
fairly their due. The apostle here, 
probably, refers to bondmen or slaves, 
and the propriety of this rule is ap- 
parent. Such persons were subject 
to their masters' control ; their time 
and services were at their disposal, 
and they could not enforce their just 
and equal claims by an appeal to the 
laws. They were, therefore, de- 
pendent on the equity and kindness 
of their masters. There can be no 
doubt that not a few who were con- 
verted to the christian faith were 
held to involuntary servitude (see 1 
Cor. vii.) ; and it is as clear that the 
apostles did not design to make a 
violent disruption of these bonds, or 
to lead the slaves to rise and murder 
their masters. See Notes, 1 Tim. 

vi. 1 — 4. But it is equally clear that 
they meant to represent slavery as a 
hard and undesirable condition ; that 
they intended to instruct the slaves 
to embrace the earliest opportunity to 
be free which was presented (1 Cor. 

vii. 21) ; and that they meant to sug- 
gest such considerations, and to lay 
down such principles as would lead 
masters to emancipate their slaves, 
and thus ultimately to abolish it. 
Among these principles are such as 
these. (1.) That all men were of 
one and the same blood. Acts xvii. 
26. (2.) That they were all re- 
deemed by the same Saviour, and 
w T ere brethren. 1 Tim. vi. 2. Philem. 
16. If redeemed; if they were 
* brethren;' if they were heirs of 
glory, they were not 4 chattels? or 
4 things ;' and how could a Christian 
conscientiously hold or regard them 
as property ? (3.) That they were 
to 4 render them that which was just 



and equal? What would follow from 
this if fairly applied 1 What would 
be just and equal to a man in those 
' circumstances 7 Would it not be 
(a) to compensate him fairly for his 
labour ; to furnish him an adequate 
remuneration for what he had earn- 
ed ? But this would strike a blow 
at the root of slavery — for one of the 
elementary principles of it is, that 
there must be 'unrequited labour;' 
that is, the slave must earn as much 
more than he receives as will do his 
part in maintaining the master in 
idleness, for it is of the very essence 
of the system that he is to be main- 
tained in indolence by the slaves 
which he owns — or just so far as he 
owns a slave. If he were disposed 
to earn his own living, he would not 
need the labour of slaves. No man 
ever yet became the permanent own- 
er of a slave from benevolence to him, 
or because he desired to pay him 
fully for his work, or because he 
meant himself to work in order to 
maintain his slave in indolence. (6) 
If a man should in fact render to his 
slaves 4 that which is just and equal,' 
would he not restore them to free- 
dom I Have they not been deprived 
of their liberty by injustice, and 
would not 4 justice' restore it] What 
has the slave done to forfeit his lib- 
erty ? If he should make him 4 equal' 
in rights to himself, or to what he is 
by nature, would he not emancipate 
him ? Has he not been reduced to 
his present condition by withholding 
that which is 4 equal V Has he 
4 equal' rights, and 4 equal' privileges 
with other men ? Has he not been 
cut off from them by denying him 
the equality to which he is entitled 
in the arrangements of God's govern- 
ment? Can he be held at all with- 
out violating all the just notions of 
equality ? Though, therefore, it may 



A. D. 64.] 



CHAPTER IV. 



823 



2 Continue a in prayer, and 
watch b in the same with thanks- 
giving; 

3 Withal praying also for us, 
that God would open c unto us 
a door of utterance, to speak the 



a Lu. 18. 1. 
c 2 Th. 3. 1. 



b Mar. 13. 33. 



be true that this passage only en- 
joins the rendering of that which 
was 'just' and 'equal' in their con- 
dition as slaves, yet it contains a 
principle which would ' lay the axe 
at the root' of slavery, and would 
lead a conscientious Christian to the 
feeling that his slaves ought to be 
free. These principles actually ef- 
fected the freedom of slaves in the 
Roman empire in a few centuries 
after Christianity was introduced, 
and they are destined to effect it yet 
all over the world. IT Knowing that 
ye also have a Master in heaven. 
Notes, Eph. vi. 9. 

2. Continue in prayer. That is, 
do not neglect it ; observe it at all 
stated times ; maintain the spirit of 
prayer, and embrace all proper occa- 
sions to engage in it. Comp. Notes, 
Luke xviii. 1. Eph. vi. 18. 1 Thess. 
iv. 17. If And watch in the same 
with thanksgiving. Watch for fa- 
vourable opportunities; watch that 
your mind may be in a right frame 
when you pray; and watch, that 
when your mind is in a right frame 
you may not neglect to pray. See 
Notes on Eph. vi. 18. Phil. iv. 6. 

3. Withal With all the suppli- 
cations which you offer for other per- 
sons and things ; or at the same time 
that you pray for them. «[ Praying 
also for us. Notes, Eph. vi. 19, 20. 
Comp. 2 Cor. i. 11. Phil. i. 19. Heb. 
xiii. 18, 19. If That God would open 
to us a door of utterance. To preach 
the gospel. He earnestly desired 
to have liberty to preach the gospel, 
and asked them to pray that this 
might be restored to him. See Notes 



mystery of Christ, for which I am 
also in bonds : 

4 That I may make it mani- 
fest, as I ought to speak. 

5 Walk in wisdom d toward 
them that are without, redeeming 
the time. 

d Ps. 90. 12. Ep. 5. 15, 16. 



on Eph. vi. 19. f To speak the 
mystery of Christ. Called in Eph. 
vi 19, the * mystery of the gospel.' 
See Notes there, ^ For which I 
also am in bonds. A prisoner at 
Rome. Notes, Eph. vi. 20. 

4. That I may make it manifest, 
&c. Notes, Eph. vi. 20. 

5. Walk in wisdom. That is, con- 
duct uprightly and honestly. Deal 
with them on the strictest principles 
of integrity, so that they may not 
have occasion to reproach the reli- 
gion which you profess, f Toward 
them that are without. Without the 
pale of the church, or who are not 
professing Christians. See Notes 
on 1 Cor. v. 12. They were sur- 
rounded by heathens, as Christians 
now are by men of the world. The 
injunction is one that requires us to 
act with prudence and propriety 
(iv 6o$lo) towards them ; and there 
is perhaps not a more important di- 
rection in the New Testament than 
this. Among the reasons for this 
are the following : (1.) Men of the 
world judge of religion, not from 
the profession, but from the life of 
its friends. (2.) They judge of reli- 
gion, not from preaching, or from 
books, or from the conduct of its 
Founder and his apostles, but from 
what they see in the daily walk and 
conversation of the members of the 
church. (3.) They understand the 
nature of religion so w T ell as to 
know when its friends are or are 
not consistent with their profes- 
sion. (4.) They set a much higher 
value on honesty and integrity than 
they do on the doctrines and duties 



324 



COLOSSIANS. 



[A. D. 64. 



6 Let your speech be alway 
with grace, seasoned ■ with salt, 

a Mar. 9. 50. 

of religion; and if the professed 
friends of religion are destitute of 
the principles of truth and honesty, 
they think they have nothing of any 
value. They may be very devout 
on the Sabbath; very regular at 
prayer-meetings ; very strict in the 
observance of rites and ceremonies 
— but all these are of little worth in 
the estimation of the world, unless 
attended with an upright life. (5.) 
No professing Christian can possibly 
do good to others who does not live 
an upright life. If you have cheat- 
ed a man out of never so small a 
sum, it is vain that you talk to him 
about the salvation of his soul; if 
you have failed to pay him a debt 
when it was due, or to finish a piece 
of work when you promised it, or to 
tell him the exact truth in conversa- 
tion, it is vain for you to endeavour 
to induce him to be a Christian. He 
will feel, if he does not say — and he 
might very properly say — that he 
wants no religion which will not 
make a man honest. (6.) No man 
will attempt to do much good to 
others whose own life is not upright. 
He w T ill be sensible of the inconsis- 
tency, and will feel that he cannot 
do it with any sense of propriety; 
and the honour of religion, therefore, 
and the salvation of our fellow-men, 
demand that in all our intercourse 
with others, we should lead lives of 
the strictest integrity. If Redeem- 
ing the time. Notes, Eph. v. 16. 

6. Let your speech. Your con- 
versation. In the previous verse the 
apostle had given a general direction 
that our conduct towards those w T ho 
are not professing Christians should 
be wise and prudent ; he here gives a 
particular direction in regard to our 
conversation. ^[Be alway with grace. 
Imbued with the spirit of religion. 
It should be such as religion is fitted 



that ye may know how ye ought 
to answer every man. 



to produce ; such as to show that the 
grace of God is in our hearts. Bloom- 
field supposes that this means 1 cour- 
teous and agreeable, not morose and 
melancholy.' But though this may 
be included, and though the rule 
here laid down would lead to that, 
it cannot be all that is intended. It 
rather means that our conversation 
should be such as to show that w T e 
are governed by the principles of re- 
ligion, and that there is unfeigned 
piety in the heart. This will indeed 
make us mild, courteous, agreeable, 
and urbane in our conversation ; but 
it will do more than this. It will 
imbue our discourse with the spirit 
of religion, so as to show that the 
soul is under the influence of love 
to the Redeemer. If Seasoned with 
salt. Salt, among the Greeks, was 
the emblem of wit. Here the mean- 
ing seems to be, that our conversa- 
tion should be seasoned with piety 
or grace in a way similar to that in 
which we employ salt in our food. 
It makes it wholesome and palatable. 
So with our conversation. If it be 
not imbued with the spirit of piety, 
it is flat, insipid, unprofitable, injuri- 
ous. The spirit of piety will make 
it what it should be — useful, agree- 
able, beneficial to mankind. This 
does not mean that our conversation 
is to be always, strictly speaking, 
religious — wherever we may be — 
any more than our food should be 
mere salt ; but it means that, what- 
ever be the topic, the spirit of piety 
should be diffused through it — as the 
salt in our food should properly sea- 
son it all — whatever the article of 
food may be. That ye may know 
how ye ought to answer every man. 
Be imbued with the spirit of piety, 
that you may not utter anything that 
would be rash and foolish, but be pre- 
pared to answer any one who may 



A. D. 64.] 



CHAPTER IV. 



325 



7 All a my state shall Tychicus 
declare unto you, who is a beloved 
brother, and a faithful minister and 
fellow-servant in the Lord : 

8 Whom I have sent unto you 
for the same purpose, that he might 

a Ep. 6. 21, 22. 



question you about your religion in 
a way that will show that you un- 
derstand its nature, and that will 
tend to edification. This remark 
may be extended farther. It may 
be understood as meaning also, * be 
imbued with the spirit of religion, 
and you will be able to answer any 
man appropriately on any subject. 
If he asks you about the evidence or 
the nature of religion, you will be 
able to reply to him. If he converses 
with you on the common topics of 
the day, you will be able to answer 
him in a mild, kind, affable spirit. 
If he asks you of things of which 
you are ignorant; if he introduces 
some topic of science with which 
you are not acquainted, you will not 
be ashamed to confess your igno- 
rance, and to seek instruction. If 
he addresses you in a haughty, inso- 
lent, and overbearing manner, you 
will be able to repress the risings of 
your temper, and to answer him with 
gentleness and kindness.' Comp. 
Luke ii. 46. 

7, 8. All my state shall Tychicus 
declare unto you. See these verses 
explained in the Notes, Eph. vi. 21, 
22. 

9. With Onesimus. Who had 
been formerly a servant of Philemon, 
an inhabitant of Colosse. See Notes, 
Philem. 10. Onesimus had probably 
been recently converted ; and Paul 
felt towards him the warm attach- 
ment of a brother. Philem. 16. In 
what way he became acquainted 
with him is unknown. A more full 
account of him will be found in the 
Notes on the Epistle to Philemon. 
28 



know your estate, and comfort 
your hearts ; 

9 With Onesimus, 1 a faithful 
and beloved brother, who is one 
of you. They shall make known 
unto you all things which are done 
here. 

b Phi. 10. 



^ Who is one of you. That is, either 
who is from your city, or one of your 
own people and nation. It is clear 
from this, that Onesimus was from 
Phrygia, and probably from the city 
of Colosse itself. It would seem also 
that he was of a higher rank than is 
designated by the word i slave' now. 
He was, indeed, a * servant' — §ov%o$ 
— of Philemon, but w 7 ould the apos- 
tle have addressed the Colossians, 
and said that he was 4 one of them? 
if he had occupied precisely the con- 
dition which is now denoted by the 
word slave ? Would a minister of the 
gospel now in the Northern States, 
who should send a letter by a run- 
away slave to a community of mas- 
ters at the South, say of him that he 
was l one of themV Would it be 
kindly received, or produce a good 
impression, if he did ] There is rea- 
son, therefore, to think that Onesi- 
mus was not a slave in the proper 
sense, but that he might have been 
a respectable youth, who had bound 
himself to service for a term of years. 
Comp. Philem. 18. f They shall 
make known to you all things which 
are done here. Relating to Paul 
himself and the state of the church 
in Rome. As the epistle which Paul 
sent was designed not only for them, 
but to be a part of the volume of re- 
vealed truth, he wrote only those 
things which would be of permanent 
interest. Other matters he left for 
those who carried the epistle to 
communicate. It would also serve 
to give Tychicus and Onesimus 
more respectability in view of the 
church at Colosse, if he referred the 



326 



COLOSSIANS. 



[A. D. 64. 



10 Aristarchus fl my fellow-pri- 
soner saluteth you, and Marcus, b 
sister's son to Barnabas (touching 
whom ye received command- 
ments : if he come unto you, re- 
ceive him ;) 

a Aq. 27. 2. 6 Ac. 15. 37. 2 Ti. 4. 11. 

church to them for information on 
important points. 

10. Aristarchus my fellow-pri- 
soner. Aristarchus was of Thessa- 
lonica, and is mentioned in Acts xix. 
29; xx. 4, as Paul's companion in 
his travels. In Acts xxvii. 2, it is 
said that he accompanied him in his 
voyage to Rome, and from the pas- 
sage before us it appears that he was 
there imprisoned with him. As he 
held the same sentiments as Paul, 
and was united with him in his tra- 
vels and labours, it was natural that 
he should be treated in the same 
manner. He, together with Gaius, 
had been seized in the tumult at 
Ephesus and treated with violence, 
but he adhered to the apostle in all 
his troubles, and attended him in all 
his perils. Nothing further is cer- 
tainly known of him, though " the 
Greeks say that he was bishop of 
Assamea in Syria, and was beheaded 
with Paul at Rome, under Nero." 
Calmet. % And Marcus, sister's son 
to Barnabas. John Mark, in rela- 
tion to whom Paul and Barnabas had 
formerly disagreed so much as to 
cause a separation between Barnabas 
and Paul. The ground of the disa- 
greement was, that Barnabas wished 
to take him, probably on account of 
relationship, with them in their tra- 
vels; Paul was unwilling to take 
him, because he had, on one occa- 
sion, departed from them. Notes, 
Acts xv. 37 — 39. They afterwards 
became reconciled, and Paul men- 
tions Mark here with affection. He 
sent for him when he sent Tychicus 
to Ephesus, and it seems that he had 
come to him in obedience to his re- 



11 And Jesus, which is called 
Justus ; who are of the circumci- 
sion. These only are my fellow- 
workers unto the kingdom of God, 
which have been a comfort unto 
me. 



quest. 2 Tim. iv. 11. Mark had 
probably become more decided, and 
Paul did not harbour unkind and un- 
forgiving feelings towards any one. 
If Touching whom ye received com- 
mandments. What these directions 
were, and how they were communi- 
cated, whether verbally or by writ- 
ing, is now unknown. It was, not 
improbably, on some occasion when 
Paul was with them. He refers to 
it here in order that they might 
know distinctly whom he meant. 
IT If he come to you, receive him. 
In Philem. 24, Mark is mentioned as 
a < fellow-labourer' of Paid. It would 
seem probable, therefore, that he was 
not a prisoner. Paul here intimates 
that he was about to leave Rome, 
and he enjoins it on the Colossians 
to receive him kindly. This injunc- 
tion may have been necessary, as the 
Colossians may have been aware of 
the breach between him and Paul, 
and may have been disposed to re- 
gard him with suspicion. Paul re- 
tained no malice, and now commend- 
ed, in the warmest manner, one from 
whom he was formerly constrained 
to separate. 

11. And Jesus, who is called Jus- 
tus. The name Jesus was probably 
that which he bore among the Jews. 
Justus is a Roman name, and was 
probably that by which he was known 
among the Romans. It was not un- 
common thus to assume another 
name when one went among a fo- 
reign people. Comp. Notes, Acts 
xiii. 9. T Who are of the circum- 
cision. Jews, or Jewish Christians. 
Nothing more is known of Justus. 
«[ These only are my fellow-workers 



A. B. 64.] 



CHAPTER IV. 



32? 



12 Epaphras, who is one of 
you, a servant of Christ, saluteth 
you, always labouring 1 fervently 
a for you in prayers, that ye may 
stand h perfect and 2 complete in 
all the will of God. 

1 or, striving. a Ja. 5. 16. 

b Mat. 5. 48. He. 6. 1. a or, filled. 

unto the kingdom of God. The 
word * only* here, probably refers to 
the fact that they only of all the 
Jews who were at Rome assisted 
Paul in his work. Epaphras and 
Luke were also with him at Rome, 
and doubtless aided him. IT Which 
have been a comfort unto me. The 
more so because they were Jews. 
The other Jews in Rome stood aloof, 
and doubtless endeavoured to aug- 
ment the trials of the apostle. Comp. 
Acts xxviii. 23—29. 

12. Epaphras. Notes, ch. i. 7. 
If Always labouring fervently for 
you in prayers. Marg., 4 or striving? 
Gr ., agonizing. The word denotes 
the intense desire which he had for 
their salvation ; his fervent, earnest 
pleading for their welfare. If That 
ye may stand perfect and complete. 
Marg., as in Gr., filled. The desire 
was, that they might maintain their 
christian principles unadulterated by 
the mixture of philosophy and error, 
and completely perform the will of 
God in every respect. This is the 
expression of a pious wish in regard 
to them, without any affirmation that 
any had been absolutely perfect, or 
that they would be perfect in this 
world. It is, however, a command 
of God that we should be perfect 
(see Matt. v. 48), and it is the high- 
est wish of benevolence in reference 
to any one that he may be com- 
plete in moral character, and may 
do all the will of God. Comp. Notes 
on 2 Cor. xiii. 9. 

13. For I bear him record. Paul 
had had abundant opportunity to 
know what were his feelings in re- 
gard to these churches, f A great 



13 For I bear him record, that 
he hath a great zeal for you, and 
them that are in Laodicea and 
them in Hierapolis. 

14 Luke, c the beloved physi- 
cian, and Demas, greet you. 

c 2 Ti. 4. 10, 11. 

zeal for you. A great desire to pro- 
mote your welfare. % And them 
that are in Laodicea. Laodicea was 
the capital of Phrygia, and not far 
from Colosse. There was a church 
there. See the Introduction, and 
Notes on ver. 16. ^ And them in 
Hierapolis. This was also a city in 
Phrygia, and not far from Laodicea 
and Colosse. It was situated under 
a hill to the north, and had on the 
south a large plain about five miles 
over. On the south of that plain, 
and opposite to Hierapolis, was Lao- 
dicea, with the river Lycus running 
between them, nearer to Laodicea 
than to Hierapolis. This place is 
now called by the Turks Pambuck- 
Kulasi, or the Cotton- Tower, on ac- 
count of the white cliffs which lie 
round about it. It is now utterly 
forsaken and desolate, but the ruins 
are so magnificent as to show that it 
was once one of the most splendid 
cities in the East. It was celebrated 
for the hot springs in its vicinity, and 
on account of the numerous temples 
erected there, it received the name 
of Hierapolis, or the holy city. The 
principal deity worshipped there was 
Apollo. See Travels by T. Smith, 
B. D., 1678. Comp. Notes on ver. 
16. From the allusion to it here, it 
would seem that there were Chris- 
tians there in the time of Paul, 
though there is no mention of a 
church there. It is nowhere else 
mentioned in the New Testament. 

14. Luke, the beloved physician. 
This w r as undoubtedly the author of 
the gospel which bears his name, 
and of the Acts of the Apostles. He 
I is mentioned as the travelling com- 



328 



COLOSSIANS. 



[A. D. 64. 



15 Salute the brethren which 
are in Lao dice a, and Nymphas, 
and the ° church which is in his 
house. 

16 And when b this epistle is 

a Ro. 16. 5. 1 Co. 16. 19. b 1 Th. 5. 27. 

panion of Paul in Acts xvii. 10, and 
appears to have accompanied him 
afterwards until his imprisonment at 
Rome. See 2 Tim. iv. 11. From 
ver. 11 of this chapter, it is evident 
that he was not by birth a Jew, but 
was probably a proselyte. He is 
supposed to have been a native of 
Cyrene, and to have died in Achaia, 
soon after the martyrdom of Paul, 
at the advanced age of eighty-four. 
See Rob. Cal. Art Luke. He is 
here mentioned as a physician, and 
in his Gospel, and in the Acts, there 
are incidental evidences that he was 
acquainted with the science of medi- 
cine, and that he observed the events 
which he has recorded with the eye 
of one who practised the healing art. 
It is easy to imagine that the pre- 
sence of a physician might have 
been of important service to the 
apostle Paul in his travels, and that 
his acquaintance with. the art of heal- 
ing may have aided not a little in 
the furtherance of the gospel. The 
miraculous power of healing, pos- 
sessed by the Saviour and his apos- 
tles, contributed much to the success 
of their preaching ; for the power of 
alleviating pain of body — of restor- 
ing to health by miracles, would not 
only be an evidence of the divine 
origin of their mission — a credential 
that they were sent from God, but 
would dispose those who had received 
such important benefits to listen at- 
tentively to the message of salvation. 
One of the best qualifications in mis- 
sionaries in modern times, in order 
to gain access to the heathen, is an 
acquaintance with the healing art. 
% And Demas. Demas is mentioned 
in two other places, Phil em. 24, and 



read among you, cause that it be 
read also in the church of the 
Laodiceans ; and that ye like- 
wise read the epistle from Lao- 
dicea. 



2 Tim. iv. 10. He is here spoken of 
with commendation as one in whom 
the apostle had confidence. After- 
wards, when troubles thickened, he 
was not found proof to the trials 
which threatened him in Rome, and 
forsook the apostle and went to 
Thessalonica. He did this under 
the influence of the 'love of this 
present world,' or of life, evidently 
unwilling to lay down his life in the 
cause for which Paul suffered. See 
Notes on 2 Tim. iv. 10. His depar- 
ture, and that of the others on whom 
Paul relied in Rome, was one of the 
severest trials which he was called 
there to endure. See Notes on 2 
Tim. iv. 16. 

15. Salute the brethren which 
are in Laodicea. Notes, ch. ii. L 
% And Nymphas. This person is 
nowhere else mentioned, and nothing 
more is known of him. % And the 
church which is in his house. Notes, 
Rom. xvi. 5. 

16. And when this epistle is read 
among you, cause that it be read 
also in the church of the Laodiceans. 
Laodicea was near to Colosse, and 
the church there was evidently ex- 
posed to the same dangers from phi- 
losophy and false teachers as that at 
Colosse. The counsels in this epis- 
tle, therefore, would be equally ap- 
plicable to both. In 1 Thess. v. 27, 
the apostle also charges those to 
whom that epistle was addressed to 
see that it be " read unto all the holy 
brethren." It is evident that the 
apostles designed that the letters 
which they addressed to the churches 
should be read also by others, and 
should become the permanent source 
of instruction to the friends of Christ. 



A. D. 64.] 



CHAPTER IV. 



329 



17 And say to Archippus, a 
Take b heed to the ministry which 

a Phi. 2. b 1 Ti. 4. 17. 

Laodicea, here referred to, was the 
seat of one of the ' Seven churches' 
of Asia (Rev, iii. 14) ; was a city 
of Phrygia, and was its capital. It 
was situated on the river Lycus 
(hence called haodlxiia erti Kvxcp — La- 
odicea on the Lycus), and stood at 
the southwestern angle of Phrygia. 
Its early name appears to have been 
Diospolis, changed subsequently to 
Rhoas. The name Laodicea was 
given to it by Antiochus Theos, in 
honour of his wife Laodice. Under 
the Romans it became a very flour- 
ishing commercial city. It was often 
damaged by earthquakes, but was 
restored by the Roman emperors. It 
is supposed to have been destroyed 
during the inroad of Timur Leng, 
A. D., 1402. The ruins are called 
by the Turks Eski Hissar. These 
ruins, and the ruins of Hierapolis, 
were visited by Mr. Riggs, an Ame- 
rican missionary, in 1842, who thus 
speaks of them : " These spots, so 
interesting to the Christian, are now 
utterly desolate. The threatening 
expressed in Rev. iii. 10, has been 
fulfilled, and Laodicea is but a name. 
In the midst of one of the finest 
plains of Asia Minor, it is entirely 
without inhabitant. Sardis, in like 
manner, whose church had a name 
to live, but was dead, is now an utter 
desolation. Its soil is turned up by 
the plough, or overgrown by rank 
weeds ; while in Philadelphia, since 
the day when our Saviour commend- 
ed those who had there 'kept the 
word of his patience,' there has ne- 
ver ceased to be a nominally chris- 
tian church. The ruins of Laodicea 
and Hierapolis are very extensive. 
The stadium of the former city, and 
the gymnasia and theatres of both, 
are the most complete which I have 
anywhere seen. Hierapolis is re- 
markable also for the so-called fro- 
28* 



thou hast received in the Lord, 
that thou fulfil it. 



zen cascades, a natural curiosity, in 
its kind probably not surpassed for 
beauty and extent in the world. It 
consists of a deposit of carbonate of 
lime, white as the driven snow, as- 
suming, when closely examined, va- 
rious forms, and covering nearly the 
whole southern and western declivi- 
ties of the elevation on which the 
city was built. It is visible for many 
miles, and has procured for the place 
the name by which alone Hierapolis 
is known among the Turks, of the 
Cotton Castle." The cut on the fol- 
lowing page will illustrate the ruins 
of Laodicea. IT And that ye likewise 
read the epistle from Laodicea. In 
regard to this epistle, see Introduc- 
tion, \ 6. 

17. And say to Archippus. Ar- 
chippus is mentioned also in Philem. 
2. He is not elsewhere referred to 
in the New Testament, and nothing 
further is known of him. f Take 
heed to the ministry, &c. The Greek 
here is, ify Staxoviav — meaning the 
office of ministering in divine things ; 
but it is not certain precisely what 
ofice he held there. It seems pro- 
bable, from the language which the 
apostle applies to him — ' the minis- 
try' — (comp. iVcts i. 17. 25 ; vi. 4 ; 
xx. 24; xxi. 19. Rom. xi. 13. 1 
Cor. xii. 5. 2 Cor. iii. 7, 8, 9 ; iv. 1 ; 
v. 18; vi. 3. *Eph. iv. 12), that he 
was not a deacon, properly so called, 
but that he was a preacher of the 
word. In Philem. 2, he is mentioned 
by Paul as his 4 fellow-soldier,' and 
it is evident that the apostle meant 
to speak of him with honour. There 
is no evidence, as has been supposed 
by some, that he intended to imply, 
by what he said, that he had been 
remiss in the performance of his du- 
ties, but the apostle doubtless meant 
to encourage him, and to excite him 
to increased ardour and zeal in the 



A. D. 64.] 

18 The salutation ■ by the 
hand of me Paul. Remember b 
my bonds. Grace be with you. 
Amen. 

a 2 Th. 3. 17. b He. 13. 3, 25. 



work of the Lord. Comp. Notes 
Acts xx. 28. It is always proper to 
caution even the most faithful -and 
self-denying servants of the Lord to 
* take heed,' or see to it, that they 
perform their duties with fidelity. 
The office of the ministry is such, 
and the temptations to unfaithfulness 
are so great, that we need constant 
watchfulness. IT That thou fulfil it. 
That there be nothing wanting, or 
lacking, in any of the departments 
of labour which you are called to 
perform. 

18. The salutation by the hand 
of me Paul. Probably the rest of 
the epistle was written by an aman- 
uensis. As was his custom, Paul 



331 

Written from Rome to the Co- 
lossians, by Tychicus and 
Onesimus. 



affixed his own hand to it in the 
form of a salutation. Comp. Notes, 
1 Cor. xvi. 21. 2 Thess. hi. 17. 
If Remember my bonds. Also evi- 
dently written by his own hand, to 
make the injunction more impres- 
sive. Comp. Notes, Heb. xiii. 3. 
The meaning is, that they should 
not forget him in his confinement. 
They should remember that he was 
suffering on their account (Notes, 
ch. i. 24), and that he was entitled 
to every expression of sympathy and 
love. «[f Grace be with you. Notes, 
Rom. xvi. 20. 

The subscription to this epistle is 
undoubtedly correct. See the Intro- 
duction. 



CHAPTER IV. 



THE END. 



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